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UrvuAyc/JL ej Cwv^iM^h^^.^rfu, 4y V/ 




fDOVER-HARVARP 
THEOLOGICAL UBMRY 



/^ 



^ 



THE 



Ocean of Theosophy. 



BY 

WILLIAM Q. JUDGE, 

Fellow of the Tbeosopbical Society. 



SECOND EDITION. 



NEW YORK: 
The Path, 144 Madison Avenue. 

LONDON : 
Theosophical Publishing Society, 7 Duke S\\ts.^-x» K\>^vvyv\x^ -^» 



1^3, 




The Aryan Press. 



COPYRIGHT. 1893, 

BY WILLIAM Q. JUDGE 

ALL RIGHTS RESERVED. 



V 





CONTENTS. 



/9l 

CHAPTER I. 
THEOSOPHY AND THE MASTERS. 
Theosophy generally defined. The existence of highly dev0- 
oped men in the Universe. These men are the Manatmas, 
Initiates, Brothers, Adepts. How they work and why they 
remain now concealed. Their Lodge. They are perfected 
men from other periods of evolution. They have had various 
names in history. ApoUonius, Moses, Solomon, and others 
were members of this fraternity. They had one single doctrine. 
They are possible because man may at last be as they are. 
They keep the true doctrine and cause it to reappear at tie 
right time. Pages i to 13. 

CHAPTER II. 

GENERAL PRINCIPLES. 

A view of the general laws governing tlje Cosmos. The 
sevenfold division m the system. Real Matter not visible and 
this always known to the Lodge. Mind the intelligent portion 
of the Cosmos. In the universal Mind the sevenfold plan of 
the Cosmos is contained. Evolution proceeds upon the plan 
in the universal Mind. Periods of Evolution come to an end; 
this is the Night of Brahma. The Mosaic account of cosmogen- 
esis has dwarfed modem conceptions. The Jews had merely 
one part of the doctrine taken from the ancient Egyptians. 
The doctrine accords with the inner meaning of Genesis. The 

general length of periods of Evolution. Same doctrine as 
[erbert Spencer's. The old Hindu chronology gives the de- 
tails. The story of Solomon's Temple is that of the evolution 
of man. The doctrine far older than the Christian one. The 
real age of the world. Man is over 18,000,000 years old. Evo- 
lution is accomplished solely by the Egos within that at last 
become the users of human forms. Each of the seven princi- 
ples of man is derived from one of the seven great divisions of 
the Universe. Pages 14 to 22. 

CHAPTER III. 

THE EARTH CHAIN. 

The doctrine respecting the Earth. It is sevenfold also. It 
is one of a chain of seven corresponding to man. The whole 
seven are not in a chain separated as to members, but they 
interpenetrate each other. The Earth chain is the reincarna- 
tion of a former old and now dead chain. This old chain was 
one of which our moon is the visible repte'S>'e^\»!coq^. ^<^-^ 
now dead and contracting. "Veuus, '^a.x^, fe\ji., ^x^ \>^iS::^ 
members of other similar chams to outs. K xcv^'S*^ o^L ^«^^^ ^'^'^ 



IV THE OCEAN OF THEOSOPHY. 

each chain. The number, though incalculable, is definite. 
Their course of evolution through the seven globes. In each 
a certain part of our nature is developed. At the fourth globe 
the process of condensation is begun and readies its limit. 

Pages 23 to 28. 

CHAPTER IV. 

SEPTENARY CONSTITUTION OF MAN. 

The constitution of man. How the doctine difiEers from the 
ordinary Christian one. The real doctrine known in the first 
centuries of this era, but purposely withdra4wn from a nation 
not able to bear it. The danger if the doctrine had not been 
withdra>\m. The sevenfold division. The principles classified.* 
The divisions agree with the chain of seven globes. The low- 
er man is a composite being. His higher trinity. The lower 
four principles transitory and perishable. Death leaves the 
trinity as the only persistent part of us. What the physical 
man is, and what the other unseen mortal man is. A second 
physical man not seen but still mortal. The senses pertain to 
the unseen man and not to the visible one. Pages 29 to 34. 

CHAPTER V. 

BODY AND ASTRAL BODY. 

The body and life principle. The mystery of life. Sleep 
and death are due to excess of life not bearable by the organ- 
ism. The body an illusion. What is the cell. Life is uni- 
versal. It is not the result of the organism. The Astral Body. 
What it is made of. Its powers and functions. As a model 
for the body. It is possessed by all kingdoms of nature. Its 
power to travel. The real sense organs are in the astral body. 
The place the astral body has at spiritualistic stances. The 
astral body accounts for telepathy, clairvoyance, clairaudience, 
and all such psychical phenomena. Pages 35 to 44. 

CHAPTER VI. 

KAMA— DESIRE. 

The fourth principle. Kama Rupa. In English, the Pas- 
sions and Desires. Kama Rupa is not produced b^ the body 
but is tiie cause for body. This is the balance principle of the 
seven. It is the basis of action and mover of the will. Right 
desire leads to right act. This principle has a higher and a 
lower aspect. The principle is in the astral body. At death 
it coalesces with the astral body and makes of it a shell of the 
man. It has powers of its own of an automatic nature. This 
shell is the so-called ** spirit" of stances. It is a danger to the 
race. Elementals help this shell at stances . No soul or con- 
science present. Suicides and executed criminals leave very 
coherent shell.s. The principle of desire is common to all the 



CONTENTS. V 

organized kingdoms. It is the brute part of man. Man is 
now a fully developed quartemary with the higher principles 
partially developed. , Pages 45 to 51. 

CHAPTER VII. 

MANAS. 

Manas the fifth principle. The first of the real man. This 
is the thinking principle and is not the product of brain. Brain 
is only its instrument. How the light of mind was given to 
mindless men. Perfected men from older systems gave it to 
us as they got it from their predecessors. Manas is the store- 
house of all thoughts. Manas is the seer. If the connection 
between Manas and brain is broken the person is not able to 
cognize. The organs of the body cognize nothing. Manas is 
divided into upper and lower. Its four peculiarities. Buddha, 
Jesus, and others had Manas fully developed. Atma the Divine 
Ego. The permanent individuality. This permanent individ- 
uality has been through every sort of expenence in many bod- 
ies. Manas and matter have now a greater facility of action 
than in former times. Manas is bound by desire, and this 
makes reincarnation a necessity. Pages 52 to 59. 

CHAPTER VIII. 
OP REINCARNATION. 

Why is man as he is, and how did he come. What the Uni- 
verse is for. Spiritual and physical evolution demand reincar- 
nation. Reincarnation on tiie physical plane is reembodiment 
or alteration of form. The whole mass of matter of the globe 
will one day be men in a period far distant. The doctrine an- 
cient. Held by the early Christians. Taught by Jesus. What 
reincarnates. Life's mysteries arise from incomplete incarna- 
tion of the higher principles. It is not transmigration to lower 
forms. Explanation of Manu on this. Pages 60 to 69. 

CHAPTER IX. 

REINCARNATION CONTINUED. 

Objections urged. Desire cannot alter law. Early arrivals 
in heaven. Must they wait for us. Recognition of the soul not 
dependent on objectivity. Heredity not an objection. What 
heredity does. Divergences in heredity not recognized. His- 
tory goes against heredity. Reincarnation not unjust. What 
is justice. We do not suffer for another's but for our own 
deeds. Memory. Why we do not remember other lives. Who 
does? How to account for increase of population. 

Pages 70 to 78. 
CHAPTER X. 

ARGUMENTS SUPPORTING REINCARlil^t\Q^. 
From the nature of the soul. ¥toi!cv ^3cvfe \3cvn^ o^ xcccaSs. «^ 
soul From differences in chatactet. Yxom ^^^fc ^^^^'^'^^^"5 "^"^"^ 



VI THE OCEAN OF THEOSOPHY. 

discipline and evolution. From differences of capacity and 
start in life at the cradle. Individual identity proves it. The 
probable object of life makes it necessary. One life not enough 
to carry out Nature's purposes. Mere death confers no ad- 
vance. A school after death is illogical. The persistence of 
savagery and the decay of nations give support to it. The ap- 
pearance of geniuses is due to reincarnation. Inherent ideas 
common to man show it. Opposition to the doctrine based 
solely on prejudice. Pages 79 to 88. 

CHAPTER XI. 

KARMA. 

Definition of the word. An unfamiliar term. A beneficent 
law. How present life is affected by past acts of other lives. 
Each act has a thought at its root. Through Manas they re- 
act on each personal life. Why people are bom deformed or 
in bad circumstances. The three classes of Karma and its 
three fields of operation. National and Racial Karma. Indi- 
vidual un-happiness and happiness. The Master's words on 
Karma. Pages 89 to 98. 

CHAPTER XII. 

KAMA LOKA. 

The first state after death. Where and wnat are heaven and 
hell? Death of the body only the first step of death. A sec- 
ond death after that. Separation of the seven principles into 
three classes. What is Kama Loka ? Origin of christian pur- 
gatory. It is an astral sphere with numerous degrees. The 
Skandhas. The astral shell of man in Kama Loka. It is de- 
void of soul, mind, and conscience. It is the •* spirit" of the 
stance rooms. Classification of shells in Kama Loka. Black 
magicians there. Fate of suicides and others. Pre-devachanic 
unconsciousness. Pages 99 to 108. 

CHAPTER XIII. 

DEVACHAN. 

The meaning of the term. A state of Atma»Buddhi' Manas. 
Operation of Karma on Devachan. The necessity for Deva- 
chan. It is another sort of thinking with no physical body to 
clog it Only two fields for operation of causes — subjective 
and objective. Devachan is one. No time there for the soul. 
Length of stay therein. Mathematics of the soul. Average 
stay therein is 1 500 mortal years. Depends on psychic impulses 
of life. Its use and purpose. On the last thoughts at death 
the devachanic state is fashioned. Devachan not meaningless. 
Do we see those left behind? We bring their images before 
us. Entities in Devachan have a power to help those they 
love. Mediums cannot go to those in Devachan except in rare 
cases and when the person is piire. Adepts only can help 
those in Devachan, Pages loq to J 16. 



CONTENTS. Vii 

CHAPTER XIV. 

CYCLES. 

One of the most important doctrines. Corresponding words 
in the Sanskrit. Few cycles known to the West, They cause 
the reappearance of former living personages. They affect life 
and evolution. When did the first moment come. The first 
rate of vibration determines the subsequent ones. When man 
leaves the globe the forces die. Convulsions and cataclysms. 
Reincarnation and karma intermixed with cyclic law. Civili- 
zations cycle back. The cycle of Avatars. Krishna, Buddha, 
and others come under cycles. Minor personages and great 
leaders. Intersection of cycles causes convulsions. The Moon, 
Sun, and Sidereal cycles. Individual cycles and that of re- 
incarnation. The motion through the constellations, and the 
meaning of the story of Jonah. The Zodiacal clock. How the 
ideas are impressed and preserved by nations. Cause for earth- 
quakes. Cosmic Fire, Glaciation, and Floods. The Brahman- 
ical Cycles. Pages 117 to 126. 

CHAPTER XV. 

DIFFERENTIATION OP SPECIES— MISSING LINKS. 

Ultimate origin of m^n not discoverable. Man not derived 
from a single pair, nor from the animals. Seven races of men 
appeared simultaneously on the globe. They are now amal- 
gamated and will differentiate. The Anthropoid Apes. Their 
origin. They came from man. They are tne descendants of 
offspring from unnatural union in the third and fourth rounds. 
The Delayed Races. The secret books on the question. Hu- 
man features of apes accounted for. The lower kingdoms from 
other planets. Their differentiation by intelligent interference 
by the Dhyanis. The midway point of evolution. Astral forms 
of old rounds solidified in physical rounds. Missing links, 
what they are and why Science cannot discover them. The 
aim of Nature in all this work. Pages 127 to 134. 

CHAPTER XVI. 

PSYCHIC LAWS, FORCES, AND PHENOMENA. 

No true psychology in the West. It exists in the Orient 
Man the mirror of all forces. Gravitation only a half law. 
Importance of polarity and cohesion. Rendering objects in- 
visible. Imagination all powerful. Mental telegraphy. Read- 
ing minds is burglary. Apportation, clairvoyance, clairaud- 
ience, and second-sight. Pictures in the Astral Light. Dreams 
and visions. Apparitions. Real clairvo^axic.^. Va?c^<ex ^^occcvr 
ulus makes outer impression. Astral \a^\. "Oaa ^^<i^^5^'^/^^ 
everything, ^^s^"^ ^^^^^ ^^^^ 



Vlll THE OCEAN OF THEOSOPHY. 

CHAPTEk XVII. 

PSYCHIC PHENOMENA AND SPIRITUALISM. 

Spiritualism wrongly named. Shotild be called necromancy 
and the worship of the dead. This cult did not originate in Am- 
erica. The practice long known in India. The facts recorded 
deserve examination. Theosophists admit the facts but inter- 
pret them differently from the "spiritualist". The examina- 
jtion confined to the question of whether the dead return. The 
dead do not return thus. The mass of communications are 
from the astral shell of man. Objections stated to the claims 
made by mediums. The record justifies the ridicule of science. 
Materialization and what it is. A mass of electric magnetic 
matter with a picture upon it from the astral light. Or it is 
the astral body of the medium extruded from the living body. 
Analysis of the laws to be known before the phenomena can 
be understood. The timbre of the "independent voice". Im- 
portance of the astral realm. The Dangers of mediumship. 
Attempt to get these powers for money or selfish ends also 
dangerous. Cyclic law ordains the slackening of the force at 
this time. The purpose of the Lodge. Pages 147 to 154. 




PREFACE. 

N attempt is made in the pages of this book 
to write of Theosophy in such a manner as 
to be understood by the ordinary reader. 
Bold statements are made in it upon the 
knowledge of the writer, but at the same time it is 
distindlly to be understood that he alone is responsi- 
ble for what is therein written: ftie Theosophical 
Society is not involved in nor bound by anything 
said in the book, nor are any of its members any the 
less good Theosophists because they may not accept 
what he has set down. The tone of settled convic- 
tion which may be thought to per^mde the chapters 
is not the result of dogmatism or conceit, but flows 
from knowledge based upon evidence and experience. 

Members of the Theosophical Society will notice 
that certain theories or dodlrines have not been gone 
into. That is because they could not be treated 
without unduly extending the book and arousing 
needless controversy. 

The subjedl of the Will has received no treatment, 
inasmuch as that power or faculty is hidden, subtle, 
undiscoverable as to essence, and only visible in 
effedl. As it is absolutely colorless and varies in 
moral quality in accordance with the desire behind 
it, as also it a6ls frequently without our knowledge, 
and as it operates, in all the kingdoms below man, 
there could be nothing gained by attempting to en- 
quire into it apart from the Spirit and the desire. 

No originality is claimed for this book. The writ- 
er invented none of it, discovered none of it, but has 
simply written that which he has been taught and 
which has been proved to him. It therefore is only a 
handing on of what has been known before. 

JVew York, October^ ^^93- 



THE OCEAN OF THEOSOPHY. 




CHAPTER I. 

[heosophy is that ocean of knowledge which 
spreads from shore to shore of the evolu- 
tion of sentient beings; unfathomafcle in 
its deepest parts, it gives the greatest 
minds their fullest scope, yet, shallow enough at 
its shores, it will not overwhelm the understanding 
of a child. It is wisdom about God for those who 
believe that he is all things and in all, and wisdom 
about nature for the man who accepts the statement 
found in the Christian Bible that God cannot be 
measured or discovered, and that darkness is around 
his pavilion. Although it contains by derivation the 
name God and thus may seem at first sight to em- 
brace religion alone, it does not negle6l science, for 
it is the science of sciences and therefore has been 
called the wisdom religion. For no science is com- 
plete which leaves out any department of nature, 
whether visible or invisible, and that religion which, 
depending solely on an assumed revelation, turns 
away from things and the laws which govern them 
is nothing but a delusion, a foe to progress, an ob- 
stacle in the way of man's advancement toward hap- 
piness. Embracing both the scientific and the reli- 
gious, Theosophy is a scientific religion and a reli- 
gious science. 

It is not a belief or dogma formulated or invented 
by man, but is a knowledge of the laws which gov- 
ern the evolution of the physical, astral, psychical, 
and intelledlual constituents of nature and o£ -Kvaxs.. 
The religion of the day is but. a ^ex\a^ ol ^o^gKss^^ 

mm-madQ mid with no ^Qkntv^^ toAxuSc^^v^-^ "wt ^'^^^ 



2 THE OCEAN OF TJiEOSOPHY. 

mulgated ethics ; while our science as yet ignores the 
unseen, and failing to admit the existence of a com- 
plete set of inner faculties of perception in man, it 
is cut off from the immense and real field of expe- 
rience which lies within the visible and tangible 
worlds. But Theosophy knows that the whole is 
constituted of the visible and the invisible, and per- 
ceiving outer things and obje6ls to be but transitory 
it grasps the fadls of nature, both without and with- 
in. It is therefore complete in itself and sees no 
unsolvable mystery anyivhere; it throws the word 
coincidence out of its vocabulary and hails the reign 
of law in everything and every circumstance. 

That man possesses an immortal soul is the com- 
mon belief of humanity ; to this Theosophy adds that 

: he is a soul ; and further that all nature is sentient, 
that the vast array of objefts and men are not mere 
colle6lions of atoms fortuitously thrown together and 
thus without law evolving law, but down to the 
smallest atom all is soul and spirit ever evolving un- 
der the rule of law which is inherent in the whole. 
And just as the ancients taught, so does Theosophy ; 
that the course of evolution is the drama of the soul 
and that nature exists for no other purpose than the 
soul's experience. The Theosophist agrees with 
Prof. Huxley in the assertion that there must be be- 
ings in the universe whose intelligence is as much 
beyond ours as ours exceeds that of the black beetle, 
and who take an a6live part in the government of 
the natural order of things. Pushing further on by 
the light of the confidence had in his teachers, the 
Theosophist adds that such intelligences were once 
human and came like all of us from other and pre- 
vious worlds, where as varied experience had been 
gained as is possible on this one. We are therefore 
not appearing for the first time when we come upon 
this planet, but have pursued a long, an immeasur- 
able course of adlivity and intelligent perception on 

otJier systems of globes, some o£ 'w^viOa. ^^x^ ^^- 



ELDER BROTHERS AND INITIATES.. 3 

stroyed ages before the solar system condensed. 
This immense reach of the evolutionary system 
means, then, that this planet on which we now are 
is the result of the adlivity and the evolution of some 
other one that died long ago, leaving its energy to 
be used in the bringing into existence of the earth, 
and that the inhabitants of the latter in their turn 
came from some older world to proceed here with 
the destined work in matter. And the brighter 
planets, such as Venus, are the habitation of still 
more progressed entities, once as low as ourselves, 
but now raised up to a pitch of glory incomprehen- 
sible for our intellefts. 

The most intelligent being in the universe, man, 
has never, then, been without a friend, but has a 
line of elder brothers who continually watch over 
the progress of the less progressed, preserve the 
knowledge gained through aeons of trial and experi- 
ence, and continually seek for opportunities of draw- 
ing the developing intelligence of the race on this 
or other globes to consider the g^eat truths concern- 
ing the destiny of the soul. These elder brothers 
also keep the knowledge they have gained of the 
laws of nature in all departments, and are ready 
when cyclic law permits to use it for the benefit of 
mankind. They have always existed as a body, all 
knowing each other, no matter in what part of the 
world they may be, and all working for the race in 
many different ways. In some periods they are well 
known to the people and move among ordinary men 
whenever the social organization, the virtue, and the 
development of the nations permit it. For if they 
were to come out openly and be heard of everywhere, 
they would be worshipped as gods by ^ome and 
hunted as devils by others. In those periods when 
they do come out some of their number are rulers 
of men, some .teachers, a few great philoso^l^ex^^ 
while others remain still unkiiaviii ^:k.q«^X. ^-^ ^^'^ 
most advanced of the body. 



4 TkE OCEAN OF THEOSOPHY. 

It would be subversive of the ends they have in 
view were they to make themselves public in the 
present civilization, which is based almost wholly on 
money, fame, glory, and personality. For this age, 
as one of them has already said, **is an age of 
transition ", when every system of thought, science, 
religion, government, and society is changing, and 
men's minds are only preparing for an alteration 
into that state which will permit the race to advance 
to the point suitable for these elder brothers to intro- 
duce their a6lual presence to our sight. They may 
be truly called the bearers of the torch of truth 
across the ages ; they investigate all things and be- 
ings ; they know what man is in his innermost nature 
and what his powers and destiny, his state before 
birth and the states into which he goes after the 
death of his body ; they have stood by the cradle of 
nations and seen the vast achievements of the an- 
cients, watched sadly the decay of those who had no 
power to resist the cyclic law of rise and fall ; and 
while cataclysms seemed to show a universal de- 
stru6lion of art, archite6lure, religion, and philos- 
ophy, they have preserved the records of it all in 
places secure from the ravages of either men or 
time ; they have made minute observations, through 
trained psychics among their own order, into the 
unseen realms of nature and of mind, recorded the 
observations and preserved the record; they have 
mastered the mysteries of sound and color through 
which alone the elemental beings behind the veil of 
matter can be communicated with, and thus can tell 
why the rain falls and what it falls for, whether the 
earth is hollow or not, what makes the wind to blow 
and light to shine, and greater feat than all — one 
which implies a knowledge of the very foundations 
of nature — they know what the ultimate divisions of 
time are and what are the meaning and the times of 
the cycles. 

But, asks the busy maa oi tU^ um^X^^u^ ^^u\.^05i 



INITIATES MAKING HISTORY. 5 

who reads the newspapers and believes in ** modem 
progress," if these elder brothers are all you claim 
them to be, why have they left no mark on history 
nor gathered men around them? Their own reply, 
published some time ago by Mr. A. P. Sinnett, is 
better than any I could write. 

**We will first discuss, if you please, the one re- 
lating to the presumed failure of the * Fraternity' 
to leave any mark upon the history of the world. 
They ought, you think, to have been able, with 
their extraordinary advantages, to have gathered 
into their schools a considerable portion of the more 
enlightened minds of every race. How do you know 
they have made no such mark? Are you acquainted 
with their efforts, successes, and failures? Have 
you any dock upon which to arraign them? How 
could your world coUedl proofs of the doings of men 
who have sedulously kept closed every possible door 
of approach by which the inquisitive could spy upon 
them? The precise condition of their success was 
that they should never be surprised or obstrudled. 
What they have done they know ; all that those out- 
side their circle could perceive was the results, the 
causes of which were masked from view. To ac- 
count for these results, many have in different ages 
invented theories of the interposition of gods, special 
providences, fates, the benign or hostile influences of 
the stars. There never was a time within or before 
the so-called historical period when our predecessors 
were not moulding events and * making history *, the 
fa6ls of which were subsequently and invariably dis- 
torted by historians to suit contemporary prejudices. 
Are you quite sure that the visible heroic figures in 
the successive dramas were not often but their pup- 
pets? We never pretended to be able to draw nations 
in the mass to this or that crisis in spite of the gen- 
eral drift of the world's cosmic relations. The c^^^V^^ 
must run their rounds. Periods oi Tcv^Tv\ja\ ^s^Ats^*^"^*^ 
lig-bt and darkness succeed eae\i ot\vex «.^ ^«^ e^^^'^ 



6 THE OCEAN OF THEOSOPHY. 

night. The major and minor yugas must be accom- 
plished according to the established order of things. 
And we, borne along the mighty tide, can only mod- 
ify and dire6l some of its minor currents. " 

It is under cyclic law, during a dark period in the 
history of mind, that the true philosophy disappears 
for a time, but the same law causes it to reappear 
as surely as the sun rises and the human mind is 
present to see it. But some works can only be per- 
formed by the Master, .while other works require the 
assistance of the companions. It is the Master's 
work to preserve the true philosophy, but the help 
of the companions is needed to rediscover and pro- 
mulgate it. Once more the elder brothers have indi- 
cated where the truth — Theosophy — could be found, 
and the companions all over the world are engaged 
in bringing it forth for wider currency and propaga- 
tion. 

The Elder Brothers of Humanity are men who 
were perf edled in former periods of evolution. These 
periods of manifestation are unknown to modem 
evolutionists so far as their number are concerned, 
though long ago understood by not only the older 
Hindus, but also by those great minds and men who 
instituted and carried on the first pure and unde- 
based form of the Mysteries of Greece. The periods, 
when out of the Great Unknown there come forth 
the visible universes, are eternal in their coming and 
going, alternating with equal periods of silence and 
rest again in the Unknown. The objedl of these 
mighty waves is the produdlion of perf e6l man, the 
evolution of soul, and they always witness the in- 
crease of the number of Elder Brothers ; the life of 
the least of men pidlures them in day and night, 
waking and sleeping, birth and death, **for these 
two, light and dark, day and night, are the world's 
eternal ways." 

In every age and complete national history these 
men of power and compassion ar^ giiveTi ^vftax^-c^. 



MAHATMAS ARE INITIATES. 7 

designations. They have been called Initiates, 
Adepts, Magi, Hierophants, Kings of the East, Wise 
Men, Brothers, and what not. But in the Sanscrit 
language there is a word which, being applied to 
them, at once thoroughly identifies them with hu- 
manity. It is Mahatma. This is composed of Maha 
great, and Atma soul ; so it means great soul, and as 
all men are souls the distindlion of the Mahatma lies 
in greatness. The term Mahatma has come into wide 
use through the Theosophical Society, as Mme. H. P. 
Blavatsky constantly referred to them as her Masters 
who gave her the knowledge she possessed. They 
were at first known only as the Brothers, but after- 
wards, when many Hindus flocked to the Theosophi- 
cal movement, the name Mahatma was brought into 
use, inasmuch as it has behind it an immense body 
of Indian tradition and literature. At different times 
unscrupulous enemies of the Theosophical Society 
have said that even this name had been invented 
and that such beings are not known of among the 
Indians or in their literature. But these assertions 
are made only to discredit if possible a philosophical 
movement that threatens to completely upset prevail- 
ing erroneous theological dogmas. For all through 
Hindu literature Mahatmas are often spoken of, and 
in parts of the north of that country the term is 
common. In the very old poem the Bhagavad-Gtid^ 
revered by all Hindu se6ls and admitted by the west- 
em critics to be noble as well as beautiful, there is a 
verse reading, ** Such a Mahatma is difficult to find." 
But irrespe6tive of all disputes as to specific names, 
there is sufficient argument and proof to show that a 
body of men having the wonderful knowledge de- 
scribed above has always existed and probably exists 
'to-day. The older mysteries continually refer to 
them. Ancient Egypt had them in her great king- 
Initiates, sons of the sun and itieuds* oi ^^^ ^^^%, 
There is a habit of belittling t\ie \dea^ oi >Cc^^ ^^o-^^^^ 
which is in itself belittling to \.\vci ^eo^\^ ol \.o-^«^^ 



8 THE OCEAN OF THEOSOPHY. 

Even the Christian who reverently speaks of Abra- 
ham as **the friend of God," will scornfully laugh at 
the idea of the claims of Egyptian rulers to the same 
friendship being other than childish assumption of 
dignity and title. But the truth is, these great 
Egyptians were Initiates, members of the one great 
lodge which includes all others of whatever degree 
or operation. The later and declining Egyptians, 
of course, must have imitated their predecessors, but 
that was when the true do6lrine was beginning once 
more to be obscured upon the rise of dogma and 
priesthood. 

The story of Apollonius of Tyana is about a mem- 
ber of one of the same ancient orders appearing 
among men at a descending cycle, and only for the 
purpose of keeping a witness upon the scene for 
future generations. 

Abraham and Moses of the Jews are two other 
Initiates, Adepts who had their work to do with a 
certain people; and in the history of Abraham we 
meet with Melchizedek, who was so much beyond 
Abraham that he had the right to confer upon the 
latter a dignity, a privilege, or a blessing. The same 
chapter of human history which contains the names 
of Moses and Abraham is illuminated also by that 
of Solomon. And thus these three make a great 
Triad of Adepts, the record of whose deeds can not 
be brushed aside as folly and devoid of basis. 

Moses was educated by the Egyptians and in Mid- 
ian, from both of which he gained much occult knowl- 
edge, and any clear-seeing student of the great Uni- 
versal Masonry can perceive all through his books the 
hand, the plan, and the work of a master. Abraham 
again knew all the arts and much of the power in 
psychical realms that were cultivated in his day, of 
else he could not have consorted with kings nor have 
been **the friend of God;" and the reference to his 
conversations with the Almighty in respe<5l to the 
desti^diion of cities alone shows "him \.o\iaN^\b^^TL^x\. 



SOLOMON AND MOSES INITIATES. 9 

Adept who had long ago passed beyond the need of 
ceremonial or other adventitious aids. Solomon com- 
pletes this triad and stands out in chara6lers of fire. 
Around him is clustered such a mass of legend ^nd 
story about his dealings with the elemental powers 
and of his magic possessions that one must condemn 
the whole ancient world as a colle6lion of fools who 
made lies for amusement if a denial is made of his 
being a great charadler, a wonderful example of the 
incarnation among men of a powerful Adept. We do 
not have to accept the name Solomon nor the pre- 
tense that he reigned over the Jews, but we must 
admit the fa6l that somewhere in the misty time to 
which the Jewish records refer there lived and moved 
among the people of the earth one who was an Adept 
and given that name afterwards. Peripatetics and 
microscopic critics may affedl to see in the pre- 
valence of universal tradition naught but evidence 
of the gullibility of men and their power to imitate, 
but the true student of human nature and life knows 
that the universal tradition is true and arises from 
the faas in the history of man. 

Turning to India, so long forgotten and ignored by 
the lusty and egotistical, the fighting and the trading 
West, we find her full of the lore relating to these 
wonderful men of whom Noah, Abraham, Moses, and 
Solomon are only examples. There the people are 
fitted by temperament and climate to be the pre- 
servers of the philosophical, ethical, and psychical 
jewels that would have been forever lost to us had 
they been left to the ravages of such Goths and Van- 
dals as western nations were in the early days of 
their struggle for education and civilization. If the 
men who wantonly burned up vast masses of histori- 
cal and ethnological treasures found by the minions 
of the Catholic rulers of Spain, in Central and South 
America, could have known of and put their l^sxsA^ 
upon the books and palm.-leat TeeoTd's»oi\\:i.^^'au\i^^^'^^ 
the prote6iing shield o£ EngVand "^a^ x^\"5.^^ ^^^vcs.^ 



10 THE OCEAN OF THEOSOPHY. 

.them, they would have destroyed them all as they 
did for the Americans, and as their predecessors 
attempted to do for the Alexandrian library. For- 
tunately events worked otherwise. 

All along the stream of Indian literature we can 
find the names by scores of g^eat adepts who were 
well known to the people and who all taught the 
same story — the great epic of the human soul. Their 
names are unfamiliar to western ears, but the records 
of their thoughts, their work and powers remain. 
Still more, in the quiet unmdveable East there are 
to-day by the hundred persons who know of their 
own knowledge that the Great Lodge still exists and 
has its Mahatmas, Adepts, Initiates, Brothers. And 
yet further, in that land are such a number of ex- 
perts in the pradlical application of minor though 
still very astonishing power over nature and her 
forces, that we have an irresistible mass of human 
evidence to prove the proposition laid down. 

And if Theosophy — the teaching of this Great 
Lodge — ^is as said, both scientific and religious, then 
from the ethical side we have still more proof. A 
mighty Triad a6ling on and through ethics is that 
composed of Buddha, Confucius, and Jesus. The 
first, a Hindoo, founds a religion which to-day em- 
braces many more people than Christianity, teaching 
centuries before Jesus the ethics which he taught 
and which had been given out even centuries before 
Buddha. Jesus coming to reform his people repeats 
these ancient ethics, and Confucius does the same 
thing for ancient and honorable China. 

The Theosophist says that all these great names 
represent members of the one single brotherhood, 
who all have a single dodlrine. And the extraordi- 
nary charadlers who now and again appear in west- 
em civilization, such as St. Germain, Jacob Boehme, 
Cagliostro, Paracelsus, Mesmer, Count St. Martin, 
and Madame H. P. Blavatsky, are agents for the 
doing^ of the worh of the Great "Lodge a\. \!t^e ^xo^^x 



MESSENGERS CALLED IMPOSTORS. II 

time. It is true they are generally reviled and 
classed as impostors — though no one can find out 
why they are when they generally confer benefits 
and lay down propositions or make discoveries of 
great value to science after they have died. But 
Jesus himself would be called an impostor to-day if 
he appeared in some Fifth avenue theatrical church 
rebuking the professed Christians. Paracelsus was 
the originator of valuable methods and treatments 
in medicine now universally used. Mesmer taught 
hypnotism under another name. Madame Blavatsky 
brought once more to the attention of the West the 
most important system, long known to the I^odge, 
respedling man, his nature -and destiny. But all are 
alike called impostors by a people who have no ori- 
ginal philosophy of their own and whose mendicant 
and criminal classes exceed in misery and in number 
those of any civilization on the earth. 

It will not be unusual for nearly all occidental 
readers to wonder how men could possibly know so 
much and have such power over the operations of 
natural law as I have ascribed to the Initiates, now 
so commonly spoken of as the Mahatmas. In India, 
China, and other Oriental lands no wonder would 
arise on these heads, because there, although every- 
thing of a material civilization is just now in a back- 
ward state, they have never lost a belief in the inner 
nature of man and in the power he may exercise if he 
will. Consequently living examples of such powers 
and capacities have not been absent from those peo- 
ple. But in the West a materialistic civilization hav- 
ing arisen through a denial of the soul life and nature 
consequent upon a rea6lion from illogical dogmat- 
ism, there has not been any investigation of these 
subjedls and, until lately, the general public has not 
believed in the possibility of anyone save a supposed 
God having such power. 

A Mahatma endowed with. po'weT ovet ^-^^.CL^^^csss^fc^ 
mind, and m^ter, is a possibWity ^u^\.\i^Q.^.N^s>^'^^'^^ 



12 THE OCEAN OF THEOSOPHY, 

a perf edled man. Every human being has the germ 
of all the powers attributed to these great Initiates, 
the difference l)^ng solely in the f a6l that we have in 
general not developed what we possess the germ of, 
while the Mahatma has gone through the training 
and experience which have caused all the unseen 
human powers to develop in him, and conferred gifts 
that look god-like to his struggling brother below. 
Telepathy, mind-reading, and hypnotism, all long 
ago known to Theosophy, show the existence in the 
human subje6l of planes of consciousness, fun6lions, 
and faculties hitherto undreamed of. Mind-reading 
and the influencing of the mind of the hypnotized 
subjedl at a distance prove the existence of a mind 
which is not wholly dependent upon a brain, and 
that a medium exists through which the influencing 
thought may be sent. It is under this law that the 
Initiates can communicate with each other at no 
matter what distance. Its rationale^ not yet admitted 
by the schools of the hypnotizers, is, that if the two 
minds vibrate or change into the same state they 
will think alike, or, in other words, the one who is to 
hear at a distance receives the impression sent by 
the other. In the same way with all other powers, 
no matter how extraordinary. They are all natural, 
although now unusual, just as great musical ability is 
natural though not usual or common. If an Initiate 
can make a solid objedl move without contadl, it is 
because he understands the two laws of attraftion 
and repulsion of which ** gravitation " is but the 
name for one ; if he is able to precipitate out of the 
viewless air the carbon which we know is in it, form- 
ing the carbon into sentences upon the paper, it is 
through his knowledge of the occult higher chemis- 
try, and the use of a trained and powerful image 
making faculty which every man possesses; if he 
reads your thoughts with ease, that results from the 
use of the inner and only real powers of sight, which 
require no retina to see the fine-piftured web which 



THE TRUE DOCTRINE REAPPEARS. 1 3 

the vibrating brain of man weaves about him. All 
that the Mahatma may do is natural to the perfefted 
man ; but if those powers are not at once revealed to 
us it is because the race is as yet selfish altogether 
and still living for the present and the transitory. 

I repeat then, that though the true dodlrine disap- 
pears for a time from among men it is bound to reap- 
pear, because first, it is impafted in the imperishable 
center of man's nature ; and secondly, the Lodge for- 
ever preserves it, not only in aftual obje6live records, 
but also in the intelligent and fully self-conscious 
men who, having successfully overpassed the many 
periods of evolution which preceded the one we are 
now involved in, cannot lose the precious possessions 
they have acquired. And because the elder brothers 
are the highest produ6l of evolution through whom 
alone, in cooperation with the whole human family, 
the further regular and workmanlike prosecution of 
the plans of the Great Archite6l of the Universe could 
be carried on, I have thought it well to advert to 
them and their Universal Lodge before going to 
other parts of the subje6t 




CHAPTER II. 

|HE teachings of Theosophy deal for the pres- 
ent chiefly with our earth, although its 
purview extends to all the worlds, since no 
part of the manifested universe is outside 
the single body of laws which operate upon us. Our 
globe being one of the solar system is certainly con- 
nedled with Venus, Jupiter, and other planets, but 
as the great human family has to remain with its 
material vehicle — the earth — ^until all the units of 
the race which are ready are perfedled, the evolu- 
tion of that family is of greater importance to the 
members of it. Some particulars respedling the 
other planets may be given later on. First let us 
take a general view of the laws governing all. 

The tmiverse evolves from the unknown, into 
which no man or mind, however high, can inquire, 
on seven planes or in seven ways or methods in all 
worlds, and this sevenfold differentiation causes all 
the worlds of the universe and the beings thereon 
to have a septenary constitution. As was taught of 
old, the little worlds and the great are copies of the 
whole, and the minutest insedl as well as the most 
highly developed being are replicas in little or in 
great of the vast inclusive original. Hence sprang 
the saying, ** as above so below " which the Hermetic 
philosophers used. 

The divisions of the sevenfold universe may be 
laid down roughly as: The Absolute, Spirit, Mind, 
Matter, Will, Akasa or ^ther, and Life. In place 
of ** the Absolute " we can use the word Space. For 
Space is that which ever is, and in which all mani- 
festation must take place. The term Akasa, taken 
from the Sanscrit^ is used in place oi i£.^L\vet,''o^Q.'ac^3L^e 



FIRST DIFFERENTIATIONS. 1 5 

the English language has not yet evolved a word to 
properly designate that tennons state of matter which 
is now sometimes called Ether by modem scientists. 
As to the Absolute we can do no more than say It 
Is. None of the great teachers of the School ascribe 
qualities to the Absolute although all the qualities 
exist in It. Our knowledge begins with differentia- 
tion, and all manifested obje6ls, beings, or powers 
are only differentiations of the Great Unknown. The 
most that can be said is that the Absolute periodic 
ally differentiates itself, and periodically withdraws 
the differentiated into itself. 

The first differentiation — speaking metaphysically 
as to time — ^is Spirit, with which appears Matter and 
Mind. Akasa is produced from Matter and Spirit, 
Will is the force of Spirit in a6lion and Life is a 
resultant of the a6lion of Akasa, moved by Spirit, 
upon Matter. 

But the Matter here spoken of is not that which is 
vulgarly known as such. It is the real Matter which 
is always invisible, and has sometimes been called 
Primordial Matter. In the Brahmanical system it 
is denominated Mulaprikriti, The ancient teaching 
always held, as is now admitted by Science, that we 
see or perceive only the phenomena but not the es- 
sential nature, body or being of matter. 

Mind is the intelligent part of the Cosmos, and in 
the colleiSlion of seven differentiations above roughly 
sketched, Mind is that in which the plan of the Cos- 
mos is fixed or contained. This plan is brought over 
from a prior period of manifestation which added to its 
ever-increasing perfe6lness, and no limit can be set to 
its evolutionary possibilities in perfedlness, because 
there was never any beginning to the periodical man- 
ifestations of the Absolute, there never will be any 
end, but forever the going forth and withdrawing 
into the Unknown will go on. 

Wherever a world or system, oi NvoT\d^ \s» ^m<^Sxi?^ 
there the plan has been laid dowiv m umN^T^^i^ xcc«^^^ 



1 6 THE OCEAN OF THEOSOPHY. 

the original force comes from spirit, the basis is mat- 
ter — ^which is in fa6l invisible — Life sustains all the 
forms requiring life, and Akasa is the connedling link 
between matter on one side and spirit-mind on the 
other. 

When a world or a system comes to the end of cer- 
tain great cycles men record a cataclysm in history 
or tradition. These traditions abound; among the 
Jews in their flood ; with the Babylonians in theirs ; 
in Egyptian papyri; in the Hindu cosmology; and 
none of them as merely confirmatory of the little 
Jewish tradition, but all pointing to early teaching 
and dim recolledlion also of the periodical destruc- 
tions and renovations. The Hebraic story is but a 
poor fragment torn from the pavement of the Tem- 
ple of Truth. Just as there are periodical minor 
cataclysms or partial destrudlions, so, the do6trine 
holds, there is the universal evolution and involution. 
Forever the Great Breath goes forth and returns 
again. As it proceeds outwards, obje6ls, worlds and 
men appear ; as it .recedes all disappear into the ori- 
ginal source. 

This is the waking and the sleeping of the Great 
Being ; the Day and the Night of Brahma ; the pro-, 
totype of our waking days and sleeping nights as, 
men, of our disappearance from the scene at the end 
of one little human life, and our return again to take 
up the unfinished work in another life, in a new day. 

The real age of the world has long been involved, 
in doubt for Western investigators, who up to the 
present have shown a singular unwillingness to take 
instrudlion from the records of Oriental people much 
older than the West. Yet with the Orientals is the 
truth about the matter. It is admitted that Egyptian 
civilization flourished many centuries ago, and as 
there are no living Egyptian schools of ancient learn- 
ing to offend modem pride, and perhaps because the 
Jews ** came out of Egypt " to fasten the Mosaic mis- 
understood trsiAiXxon upon m.odeTTv -^to^Te^?., \,\\^ m- 



MOSAIC TRADITION INADEQUATE. 1 7 

scriptions cut in rocks and written on papyri obtain a 
little more credit to-day than the living thought and 
record of the Hindus. For the latter are still among 
us, and it would never do to admit that a poor and 
conquered race possesses knowledge respefting the 
age of man and his world which the western flower 
of culture, war, and annexation knows nothing of. 
Ever since the ignorant monks and theologians of 
Asia Minor and Europe succeeded in imposing the 
Mosaic account of the genesis of earth and man upon 
the coming western evolution, the most learned even 
of our scientific men have stood ^n fear of the years 
that elapsed since Adam, or have been warped in 
thought and perception whenever their eyes turned 
to any chronology different from that of a few tribes 
of the sons of Jacob. Even the noble, aged, and 
silent* pyramid of Gizeh, guarded by Sphinx and 
Memnon made of stone, has been degraded by Piazzi 
Smyth and others into a proof that the British inch 
must prevail and that a ** Continental Sunday" con- 
troverts the law of the Most High. Yet in the 
Mosaic account, where one would expe6l to find a 
reference to such a proof as the pyramid, we can dis- 
cover not a single hint of it and only a record of the 
building by King Solomon of a temple of which there 
never was a trace. 

But the Theosophist knows why the Hebraic tra- 
dition came to be thus an apparent drag on the mind 
of the West; he knows the connexion between Jew 
and Egyptian; what is and is to be the resurrec- 
tion of the old pjnramid builders of the Nile valley, 
and where the plans of those ancient master masons 
have been hidden from the profane eyes until the 
cycle should roll round again for their bringing forth. 
The Jews preserved merely a part of the learning of 
Egypt hidden under the letter of the books of Moses, 
and it is there still to this day in what tl^e.^ ^-aKS. •Ccv& 
cabalistic or hidden meaning oi \.Yve sctv-^X^it^^, ^xiX. 
the Egyptian souls who helped m ip\aTvmTL^>Ca^^"i^'^" 



l8 THE OCEAN OF THEOSOPHY. 

mid of Gizeh, who took part in the Egyptian govern- 
ment, theology, science, and civilization, departed 
from their old race, that race died out and the former 
Egyptians took tip their work in the oncoming races 
of the West, especially in those which are now re- 
peopling the American continents. When Eg3rpt and 
India were younger there was a constant intercourse 
between them. They both, in the opinion of the 
Theosophist, thought alike, but fate ruled that of the 
two the Hindus only should preserve the old ideas 
among a living people. I will therefore take from 
the Brahmanical records of Hindustan their doftrine 
about the days, nights, years and life of Brahma, 
who represents the universe and the worlds. 

The do6trine at once upsets the interpretation so 
long given to the Mosaic tradition, but fully accords 
with the evident account in Genesis of other and 
former ** creations ", with the cabalistic construtSlion 
of the Old Testament verse about the kings of Edom, 
who there represent former periods of evolution prior 
to that started with Adam, and also coincides with the 
belief held by some of the early Christian Fathers 
who told their brethren about wonderful previous 
worlds and creations. 

The Day of Brahma is said to last one thousand 
years, and his night is of equal length. In the 
Christian Bible is a verse saying that one day is as 
a thousand years to the Lord and a thousand years 
as one day. This has generally been used to mag- 
nify the power of Jehovah, but it has a suspicious 
resemblence to the older do6lrine of the length of 
Brahma's day and night. It would be of more value 
if construed to be a statement of the periodical com- 
ing forth for great days and nights of equal length 
of the universe of manifested worlds. 

A day of mortals is reckoned by the sun, and is 
but twelve hours in length. On Mercury it would 
he different, and on Saturn or Uranus still more so. 
But a day of Brahma, is made up oi ^YiaX. ^.t^ ^^^ 



DAY AND NIGHT OF BRAHMA. I9 

Manvantaras — or period between two men — fourteen 
in number. These include four billion three hun- 
dred and twenty million mortal, or earth, years, 
which is one day of Brahma. 

When this day opens, cosmic evolution, so far as 
relates to this solar system, begins and occupies be- 
tween one and two billions of years in evolving the 
very ethereal first matter before the astral kingdoms 
of mineral, vegetable, animal and men are possible. 
This second step takes some three hundred millions 
of years, and then still more material processes go 
forward for the produ6tion of the tangible kingdoms 
of nature, including man. This covers over one and 
one-half billions of years. And the number of solar 
years included in the present ** human" period is 
over eighteen millions of years. 

This is exadlly what Herbert Spencer designates as 
the gradual coming forth of the known and hetero- 
geneous from the imknown and homogeneous. For 
the ancient Egyptian and Hindu Theosophists never 
admitted a creation out of nothing, but ever strenu- 
ously insisted upon evolution, by gradual stages, of 
the heterogeneous and differentiated from the homo- 
geneous and undifferentiated. No mind can com- 
prehend the infinite and absolute unknown, which is 
has no beginning and shall have no end ; which is 
both last iand first, because, whether differentiated 
or withdrawn into itself, it ever is. This is the God 
spoken of in the Christian Bible as the one around 
whose pavilion there is darkness. 

This cosmic and human chronology of the Hindus 
is laughed at by western Orientalists, yet they can 
furnish nothing better and are continually disagree- 
ing with each other on the same subje6l. In Wil- 
son's translation of Vishnu Purana he calls it all fidlion 
based on nothing, and childish boasting. But the 
Free Masons, who remain ina6live hereupon, ought 
to know better. They could ftnd m \]tve ^Vot^ cA. 'Oc^^ 
building of Solomon* s temple from \.\ve\ve\,eTo«^eti&oxiE. 



20 THE OCEAN OF THEOSOPHY. 

materials brought from everywhere, and its eredtion 
without the noise of a tool being heard, the agree- 
ment with these ideas of their Egjrptian and Hindu 
brothers. For Solomon's Temple means man whose 
frame is built up, finished and decorated without the 
least noise. But the materials had to be found, 
gathered together and fashioned in other and distant 
places. These are in the periods above spoken of, 
very distant and very silent. Man could not have 
his bodily temple to live in until all the matter in 
and about his world had been found by the Master, 
who is the inner man, when found the plans for 
working it required to be detailed. They then had 
to be carried out in different detail until all the parts 
should be perfe6tly ready and fit for placing in the 
final strudlure. So in the vast stretch of time which 
began after the first almost intangible matter had 
been gathered and kneaded, the material and vege- 
table kingdoms had sole possession here with the 
Master — ^man — who was hidden from sight within 
carrying foi:ward the plans for the foundations of 
the human temple. All of this requires many, many 
ages, since we know that nature never leaps. And 
when the rough work was completed, when the hu- 
man temple was eredled, many more ages would be 
required for all the servants, the priests, and the 
counsellors to learn their parts properly so that man, 
the Master, might be able to use the temple for its 
best and highest purposes. 

The ancient do6trine is far nobler than the Chris- 
tian religious one or that of the purely scientific 
school. The religious gives a theory which confli6ts 
with reason and fadl, while science can give for the 
fa6ls which it observes no reason which is in any 
way noble or elevating. Theosophy alone, inclusive 
of all systems and every experience, gives the key, 
the plan, the dodlrine, the truth. 

The real age of the world is asserted by Theosophy 
to be almost incalculable, and ttial oi xa^xi ^^ \vfc \^ 



THE REAL AGE OF MAN. 21 

now formed is over eighteen millions of years. What 
has 'become at last man is of vastly greater age, for 
before the present two sexes appeared the human 
creature was sometimes of one shape and sometimes 
of another, until the whole plan had been fully 
worked out into our present form, fun6tion, and 
capacity. This is found to be referred to in the 
ancient books written for the profane where man is 
said to have been at one time globular in shape. 
This was at a time when the conditions favored such 
a form and of course it was longer ago than eighteen 
millions of years. And when this globular form was 
the rule the sexes as we know them had not differ- 
entiated and hence there- was but one sex, or if you 
like, no sex at all. 

During all these ages before our man came into 
being, evolution was carrying on the work of per- 
f e6ting various powers which are now our possession, 
This was accomplished by the Ego or real man going 
through experience in countless conditions of matter 
all different one from the other, and the same plan 
in general was and is pursued as prevails in respe6t 
to the general evolution of the universe to which I 
have before adverted. That is, details were first 
worked out in spheres of being very ethereal, meta- 
physical in fadl. Then the next step brought the 
same details to be worked out on a plane of matter a 
little more dense, until at last it could be done on 
our present plane of what we miscall gross matter. 
In these anterior states the senses existed in germ, 
as it were, or in idea, until the astral plane which is 
next to this one was arrived at, and then they were 
concentrated so as to be the a6tual senses we now 
use through the agency of the different outer organs. 
These outer organs of sight, touch and hearing, and 
tasting, are often mistaken by the unlearned or the 
thoughtless for the real organs and senses^ but ha 
who stops to think must see that tlcve ^eT^^^'s. ia.T^ 'vc^- 
teiior and that their outer organs ate \>wV xa^^v'^^^^'^^ 



2 2 THE OCEAN OF THEOSOPHY. 

between the visible universe and the real percfeiver 
within. And all these various powers and potential- 
ities being well worked out in this slow but sure 
process, at last man is put upon the scene a seven- 
fold being just as the universe and earth itself are 
sevenfold. Each of his seven principles is derived 
from one of the great first seven divisions, and each 
relates to a planet or scene of evolution, and to a 
race in which that evolution was carried out. So 
the first sevenfold differentiation is important to be 
borne in mind, since it is the basis of all that follows ; 
just as the universal evolution is septenary so the 
evolution of humanity, sevenfold in its constitution, 
is carried on upon a septenary Earth. This is spoken 
of in Theosophical literature as the Sevenfold Planet- 
ary Chain, and is intimately conne6led with Man's 
special evolution. 




CHAPTER III. 

[oMiNG now to our Earth the view put for- 
ward by Theosophy regarding its genesis, 
its evolution and the evolution of the Hu- 
man, Animal and other Monads, is quite 
different from modem ideas, and in some things 
contrary to accepted theories. But the theories of 
to-day are not stable. They change with each cen- 
tury, while the Theosophical one never alters be- 
cause, in the opinion of those Elder Brothers who 
have caused its repromulgation and pointed to its 
confirmation in ancient books, it is but a statement 
of fa6ls in nature. The modem theory is, on the 
contrary, always speculative, changeable, and con- 
tinually altered. 

Following the general plan outlined in preceding 
pages, the Earth is sevenfold. It is an entity and 
not a mere lump of gross matter. And being thus 
an entity of a septenary nature there must be six 
other globes which roll with it in space. This com- 
pany of seven globes has been called the ** Earth 
Chain", the ** Planetary Chain". In Esoteric Bud- 
dhism this is clearly stated, but there a rather hard 
and fast materialistic view of it is given and the 
reader led to believe that the dodlrine speaks of 
seven distin6l globes, all separated from though con- 
nefted with each other. One is forced to conclude 
that the author meant to say that the globe Earth 
is as distin6t from the other six as Venus is from 
Mars. 

This is not the do6lrine. The earth is one of 
seven globes, in respeft to man's consciousness oxsbj ., 
because when he funftions on oxve oi ^Ctvfc ^^-sj^-^^s.^ 
perceives it as a distin6l globe atvd do^^ tvo\. ^^^ "^^ 



24 THE OCEAN OF THEOSOPHY. 

other six. This is in perfe6t correspondence with 
man himself who has six other constituents of which 
only the gross body is visible to him because he is 
now fun6lioning on the Earth — or the fourth globe — 
and his body represents the Earth. The whole seven 
** globes" constitute one single mass or great globe 
and they all interpenetrate each other. But we have 
to say ** globe", because the ultimate shape is globu- 
lar or spherical. If one relies too closely on the ex- 
planation made by Mr, Sinnett it might be supposed 
that the globes did not interpenetrate each other 
but were connedled by currents or lines of magnetic 
force. And if too close attention is paid to the dia- 
grams used in the Secret Doctrine to illustrate the 
scheme, without paying due regard to the explana- 
tions and cautions given by H. P. Blavatsky, the 
same error may be made. But both she and her 
Adept teachers say, that the seven globes of our 
chain are in * * coadunition with each other but not in con- 
substantiality'',^ This is further enforced by cautions 
not to rely on statistics or plane surface diagrams, 
but to .'ook at the metaphysical and spiritual aspe6t 
of the theory as stated in English. Thus from the 
very source of Mr. Sinnett's book we have the state- 
ment, that these globes are united in one mass 
though differing from each other in substance, and 
that this difference of substance is due to change of 
centre of consciousness. 

The Earth Chain of seven globes as thus defined 
is the diredl reincarnation of a former chain of seven 
globes, and that former family of seven was the 
moon chain, the moon itself being the visible repre- 
sentative of the fourth globe of the old chain. When 
that former vast entity composed of the Moon and 
six others, all united in one mass, reached its limit of 
life it died just as any being dies. Each one of the 
seven sent its energies into space and gave similar 
life or vibration to cosmic dust — matter, — and the 

Se^r^/ Doctrine^ Vol. i, p. i66, first edition. 



MARS AND MERCURY IN OTHER CHAINS. 25 

total cohesive force of the whole kept the seven ener- 
gies together. This resulted in the evolving of the 
present Earth Chain of seven centres of energy or 
evolution combined in one mass. As the Moon was 
the fourth of the old series it is on the same plane of 
perception as the Earth, and as we are now confined 
in our consciousness largely to Earth we are able 
only to see one of the old seven — to wit : our Moon. 
When we are fun6lioning on any of the other seven 
we will perceive in our sky the corresponding old 
corpse which will then be a Moon, and we will not see 
the present Moon. Venus, Mars, Mercury and other 
visible planets are all fourth-plane globes of distindl 
planetary masses and for that reason are visible to 
us, their companion six centres of energy and consci- 
ousness being invisible. All diagrams on plane sur- 
faces will only becloud the theory because a diagram 
necessitates linear divisions. 

The stream or mass of Egos which evolves on the 
seven globes of our chain is limited in number, yet 
the adlual quantity is enormous. For though the 
universe is limitless and infinite, yet in any particular 
portion of Cosmos in which manifestation and evolu- 
tion have begun there is a limit to the extent of 
manifestation and to the number of Egos engaged 
therein. And the whole number of Monads now go- 
ing through evolution on our Earth Chain came over 
from the old seven planets or globes which I have 
described. Esoteric Buddhism calls this mass of Egos 
a ** life wave**, meaning the stream of Monads. It 
reached this planetary mass, represented to our con- 
sciousness by the central point our Earth, and began 
on Globe A or No. i, coming like an army or river. 
The first portign began on Globe A and went through 
a long evolution there in bodies suited to such a state 
of matter, and then passed on to B, and so on through 
the whole seven gi'eater states of consciousness which 
have been called globes. Wheti t^e ^t^X. ^crg*<^R go^\^ 
A others streamed in and putsMeA. \Itife 



26 THE OCEAN OF THEOSOPHY. 

the whole army proceeding with regularity round the 
septenary route. 

This journey went on for four circlings round the 
whole, and then the whole stream or army of Egos 
from the old Moon Chain had arrived, and being 
complete, no more entered after the middle of the 
Fourth Round. The same circling process of these 
differently arrived classes goes on for seven complete 
Rounds of the whole seven planetary centres of con- 
sciousness, and when the seven are ended as much 
perfe6tion as is possible in the immense period occu- 
pied will have been attained, and then this chain or 
mass of ** globes " will die in its turn to give birth to 
still another series. 

Each one of the globes is used by evolutionary law 
for the development of seven races, and of senses, 
faculties and powers appropriate to that state of mat- 
ter: the experience of the whole seven globes being 
needed to make a perfedt development. Hen^e we 
have the Rounds and Races. The Round is a cir- 
cling of the seven centres of planetary consciousness ; 
the Race the racial development on one of those 
seven. There are seven races for each globe, but 
the total of forty-nine races only makes up seven 
great races, the special septennate of races on each 
globe or planetary centre composing in reality one 
race of seven constituents or special peculiarities of 
fun6lion and power. 

And as no complete race could be evolved in a 
moment on any globe, the slow, orderly processes of 
nature, which allow no jumps, must proceed by ap- 
propriate means. Hence sub-races have to be evolved 
one after the other before the perfe6l root race is 
formed, and then the root race sends off its off-shoots 
while it is declining and preparing for the advent of 
the next great race. 

As illustrating this, it is distin6lly taught that on 

the Americas is to be evolved the new — sixth — race; 

and here all the races of the earth are now engaged 



MONADS ESSENTIAL TO EVOLUTION. 2? 

in a great amalgamation from which will result a 
very highly developed sub-race, after which others 
will be evolved by similar processes until the new 
one is completed. 

Between the end of any great race and the begin- 
ning of another there is a period of rest, so far as 
the globe is concerned, for then the stream of human 
Egos leaves it for another one of the chain in order 
to go on with further evolution of powers and facul- 
ties there. But when the last, the seventh, race has 
appeared and fully perfe6ted itself, a great dissolu- 
tion comes on, similar to that which I briefly de- 
scribed as preceding the birth of the earth's chain, 
and then the world disappears as a tangible thing, 
and so far as the human ear is concerned there is 
silence. This, it is said, is the root of the belief so 
general that the world will come to an end, that 
there will be a judgment-day, or that there have 
been universal floods or fires. 

Taking up evolution on the Earth, it is stated that 
the stream of Monads begins first to work up the 
mass of matter in what are called elemental condi- 
tions when all is gaseous or fiery. For the ancient 
and true theory 'is that no evolution is possible with- 
out the Monad as vivifjdng agent. In this first stage 
there is no animal or vegetable. Next comes the 
mineral when the whole mass hardens, the Monads 
being all imprisoned within. Then the first Monads 
emerge into vegetable forms which they constru6l 
themselves, and no animals yet appear. Next the 
first class of Monads emerges from the vegetable and 
produces the animal, then the human astral and shad- 
owy model, and we have minerals, vegetables, ani- 
mals and future men, for the second and later classes 
are still evolving in the lower kingdoms. When the 
niddle of the Fourth Round is reached no more 
Monads emerge into the human stage and will not 
until a new planetary mass, Temcatn^X.^^ itorca. ^xcc^^ 
is made. This is the whole ptoce^^ tom^c^^ 'e^^^> 



/ 



a8 THE OCEAN OF THEOSOPHY. 

but with many details left out, for in one of the 
rounds man appears before the animals. But this 
detail need lead to no confusion. 

And to state it in another way. The plan comes 
first in the * universal mind, after which the astral 
model or basis is made, and when that astral model 
is completed, the whole process is gone over so as to 
condense the matter, up to the middle of the Fourth 
Round. Subsequent to that, which is our future, the 
whole mass is spiritualized with full consciousness 
and the entire body of globes raised up to a higher 
plane of development. In the process of condensing 
above referred to there is an alteration in respe6l to 
the time of the appearance of man on the planet. 
But as to these details the teachers have only said, 
**that at the Second Round the plan varies, but the 
variation will not be given to this generation". 
Hence it is impossible for me to give it. But there 
is no vagueness on the point that seven great races 
have to evolve here on this planet, and that the 'en- 
tire colle6tion of races has to go seven times round 
the whole series of seven globes. 

Human beings did not appear here in two sexes 
first. The first were of no sex, then they altered 
into hermaphrodite, and lastly separated into male 
and female. And this separation into male and fe- 
male for human beings was over 18,000,000 years 
ago. For that reason is it said, in these ancient 
schools, that our humanity is 18,000,000 years old 
and a little over. 



s 

\ 

\ 




CHAPTER IV. 

Iespecting the nature of man there are two 
ideas current in the religious circles o'f 
Christendom. One is the teaching and the 
other the common acceptation of it ; the 
first is not secret, to be sure, in the Church, but it is 
so seldom dwelt upon in the hearing of the laity as 
to be almost arcane for the ordinary person. Nearly 
everyone says he has a soul and a body, and there it 
ends. What the soul is, and whether it is the real 
person or whether it has any powers of its own, are 
not inquired into, the preachers usually confining 
themselves to its salvation or damnation. And by 
thus talking of it as something different from one- 
self, the people have acquired an underlying notion 
that they are not souls because the soul may be lost 
by them. From this has come about a tendency to 
materialism causing men to pay more attention to 
the body than to the soul, the latter being left to 
the tender mercies of the priest of the Roman Cath- 
olics, and among dissenters the care of it is most fre- 
quently put off to the dying day. But when the true 
teaching is known it will be seen that the care of the 
soul, which is the Self, is a vital matter requiring 
attention every day, and not to be deferred without 
grievous injury resulting to the whole man, both soul 
and body. 

The Christian teaching, supported by St. Paul, 
since upon him, in faft, dogmatic Christianity rests, 
is that man is composed of body, soul, and spirit. 
This is the threefold constitution of man, believed 
by the theologians but kept in the ba.Qk.^TQjKisA \i^- 
cause its examination might xesuW. m \>5\fc x^^^^"^- 
tion of views once orthodox but ivo^ \iet^M\c<^. ^^^ 



3© THE OCEAN OF THEOSOPHY. 

when we thus place soul between spirit and body, we 
come very close to the necessity for looking into the 
question of the soul's responsibility — since mere body 
can have no responsibility. And in order to make 
the soul responsible for the adls performed, we must 
assume that it has powers and fun6lions. From this 
it is easy to take the position that the soul may be ra- 
tional or irrational, as the Greeks sometimes thought, 
and then there is but a step to further Theosophical 
propositions. This threefold scheme of the nature 
of man contains, in fadl, the Theosophical teaching 
of his sevenfold constitution, because the four other 
divisions missing from the category can be foimd in 
the powers and fundlions of body and soul, as I shall 
attempt to show later on. This convi6lion that man 
is a septenary and not merely a duad, was held long 
ago and very plainly taught to every one with accom- 
panying demonstrations, but like other philosophical 
tenets it disappeared from sight, because gradually 
withdrawn at the time when in the east of Europe 
morals were degenerating and before materialism 
had gained full sway in company with scepticism, its 
twin. Upon its withdrawal the present dogma of 
body, soul, spirit, was left to Christendom. The 
reason for that concealment and its rejuvenescence 
in this century is well put by Mme. H. P. Blavat- 
sky in the Secret Doctrine. In answer to the state- 
ment, * * we cannot understand how any danger could 
arise from the revelation of such a purely philosoph- 
ical doftrine as the evolution of the planetary chain," 

she says: 

The danger was this : Doctrines such as the Planetary chain 
or the seven races at once give a clue to the sevenfold nature 
of man, for each principle is correlated to a plane, a planet, and 
a race ; and the human principles are, on every plane, corre- 
lated to the sevenfold occult forces — those of the higher planes 
being of tremendous occult power, the abuse of which woujd 
cause incalculable evil to humanity. A clue which is, perhaps, 
no clue to the present generation — especially the Westerns — 
protected as they are by their very blindness and ignorant ma- 
terialistic disbelief in the occult; but a due ^\i\e\i ^nqvjX^, Ti<eN^t- 



THE SEVENFOLD CLASSIFICATION. 3 1 

theless, be very real in the early centuries of the Christian era, 
to people fully convinced of the reality of occultism and entering 
a cycle of degradation which made them ripe for abuse of oc- 
cult powers and sorcery of the worst description. 

Mr. A. P. Sinnett, at one time an official in the 
Government of India, first outlined in this century 
the real nature of man in his book Esoteric Buddhism^ 
which was made up from information conveyed to 
him by H. P. Blavatsky dire6lly from the Great 
Lodge of Initiates to which reference has been made. 
And in thus placing the old do6lrine before western 
civilization he conferred a great benefit on his gen- 
eration and helped considerably the cause of Theos- 
ophy. His classification was : 

i.) The Body, or Rupa. 
2.) Vitality, or Prana-Jiva, 
3.) Astral Body, ox Linga-Sarira. 
/^\ Animal Soul, or Kama-Rupa, 
5.1 Human Soul, ox Manas, 
6.) Spiritual Soul, or Buddhi, 
7.) Spirit, ox Atma^ 

The words in italics being equivalents in the San- 
scrit language adopted by him for the English terms. 
This classification stands to this day for all praftical 
purposes, but it is capable of modification and ex- 
tension. For instance, a later arrangement which 
places Astral body second instead of third in the cate- 
gory does not substantially alter it. It at once gives 
an idea of what man is, very different from the vague 
description by the words **body and soul", and also 
boldly challenges the materialistic conception that 
mind is the produ6l of brain, a portion of the body. 
No claim is made that these principles were hitherto 
unknown, for they were all understood in various 
ways not only by the Hindus but by many Europe- 
ans. Yet the compadl presentation of the sevenfold 
constitution of man in intimate connection with the 
septenary constitution of a cham oi ^o\i^^ "Coxck^CK.^ 
v^ieb the being evolves, liad not \i^^Ts. ^^-^ ^'^'^' 



3* THE OCEAN OF THEOSOPHY. 

The French Abb6, Eliphas Levi, wrote about the as- 
tral realm and the astral body, but evidently had no 
knowledge of the remainder of the do6lrine, and 
while the Hindus possessed the other terms in their 
language and philosophy, they did not use a septen- 
ary classification, but depended chiefly on a fourfold 
one and certainly concealed (if they knew of it) the 
do6lrine of a chain of seven globes including our 
earth. Indeed, a learned Hindu, Subba Row, now 
deceased, asserted that they knew of a seven-fold 
classification, but that it had not been and would not 
be given out. 

Considering these constituents in another manner, 
we would say that the lower man is a composite be- 
ing, but in his real nature is a unity, or immortal be- 
ing, comprising a trinity of Spirit, Discernment, and 
Mind which requires four lower mortal instruments 
or vehicles through which to work in matter and ob- 
tain experience from Nature. This trinity is that 
called Atma-Buddhi- Manas in Sanscrit, difficult terms 
to render in English. Atma is Spirit, Buddhi is the 
highest power of intelledlion, that which discerns 
and judges, and Manas is Mind. This threefold col- 
ledlion is the real man ; and beyond doubt the do6l- 
rine is the origin of the theological one of the trinity 
of Father, Son, and Holy Ghost. The four lower 
instruments or vehicles are shown in this table: 



Atma, 
Buddhi, - 
Manas, 



'The Passions and Desires, 
Life Principle, 
Astral Body, 
Physical Body. 



These four lower material constituents are transi- 
tory and subjedl to disintegration in themselves as 
well as to separation from each other. When the 
hour arrives for their separation to begin, the combi- 
nation can no longer be kept up, the physical body 
dies, the atoms of which each of the four is com- 
posed begin to separate from eae\i o>;}cvet, ^xi.^ \3x^ 



THE TWO PHYSICAL MEN. 33 

whole coUedlion being disjointed is no longer fit for 
one as an instrument for the real man. This is what 
is called ** death" among us mortals, but it is not 
death for the real man because he is deathless, per- 
sistent, immortal. He is therefore called the Triad, 
or indestrudlible trinity, while they are known as the 
Quaternary or mortal four. 

This quaternary or lower man is a produdl of cos- 
mic or physical laws and substance. It has been 
evolved during a lapse of ages, like any other phys- 
ical thing, from cosmic substance, and is therefore 
subje6l to physical, physiological, and psychical laws 
which govern the race of man as a whole. Hence 
its period of possible continuance can be calculated 
just as the limit of tensile strain among the metals 
used in bridge building can be deduced by the engi- 
neer. Any one colleftion in the form of man made 
up of these constituents is therefore limited in dura- 
tion by the laws of the evolutionary period in which 
it exists. Just now, that is generally seventy to one 
hundred years, but its possible duration is longer. 
Thus there are in history instances where ordinary 
persons have lived to be two hundred years of age; 
and by a knowledge of the occult laws of nature the 
possible limit of duration may be extended nearly to 
four hundred years. 

' Brain, 
Nerves, 
Blood, 
Bones, 
Lymph, 
Muscles, 

Organs of Sensation and A6lion, 
and Skin. 

The unseen C Astral Body, 
physical < Passions and Desires, 
man is: ( Life Principle, (called jfranaot 3wa.\ 

It will be seen that the pliysiea\ i^^cc\.!||i[|HHlH^'^^ 



The visible 
physical 
man is: 



34 THE OCEAN OF THEOSOPHY. 

thus extended to a second department which, though 
invisible to the physical eye, is nevertheless material 
and subjedl to decay. Because people in general 
have been in the habit of admitting to be real only 
what they can see with the physical eye, they have 
at last come to suppose that the unseen is neither 
real nor material. But they forgot that even on the 
earth plane noxious gases are invisible though real 
and powerfully material, and that water may exist 
in the air held suspended and invisible until condi- 
tions alter and cause its precipitation. 

Let us recapitulate before going into details. The 
Real Man is the trinity of Atma-Buddhi- Manas ^ or 
Spirit and Mind, and he uses certain agents and 
instruments to get in touch with nature in order to 
know himself. These instruments and agents are 
found in the lower Four — or the Quaternary — each 
principle in which category is of itself an instrument 
for the particular experience belonging to its own 
field, the body being the lowest, least important, and 
most transitory of the whole series. For when we 
arrive at the body on the way down from the Higher 
Mind, it can be shown that all of its organs are in 
themselves senseless and useless when deprived of 
the man within. Sight, hearing, touch, taste, and 
smelling do not pertain to the body but to the second 
unseen physical man, the real organs for the exer- 
cise of those powers being in the Astral Body, and 
those in the physical body being but the mechanical 
outer instruments for making the coordination be- 
tween nature and the real organs inside. 




CHAPTER V. 

|HE body, as a mass of flesh, bones, muscles, 
nerves, brain matter, bile, mucous, blood, 
and skin is an obje6l of exclusive care for 
too many people, who 'make it their god 
because they have come to identify themselves with 
it, meaning it only when they say * * I. " Left to itself 
it is devoid of sense, and adls in such a case solely by 
reflex and automatic a6lion. This we see in sleep, for 
then the body assumes attitudes and makes motions 
which the waking man does not permit. It is like 
mother earth in that it is made up of an infinitessimal 
number of ** lives". Each of these lives is a sensi- 
tive point. Not only are there microbes, bacilli, and 
bacteria, but these are composed of others, and those 
others of still more minute lives. These lives are not 
the cells of the body, but make up the cells, keeping 
ever within the limits assigned by evolution to the 
cell. They are forever whirling and moving together 
throughout the whole body, being in certain appar- 
ently void spaces as well as where flesh, membrane, 
bones, and blood are seen. They extend, too, beyond 
the aftual outer limits of the body to a measurable 
distance. 

One of the mysteries of physical life is hidden 
among these ** lives". Their a6lion, forced forward 
by the Life energy — called Prana or Jiva — will ex- 
plain aftive existence and physical death. They are 
divided into two classes, one the destroyers, the other 
the preservers, and these two war upon each other 
from birth until the destroyers win. In this struggle 
the Life Energy itself ends the contest because it is 
life that kills. This may seem heterodox, but in Theo- 
sophical philosophy it is held Yo "b^ \^\^ i^SX., ^'^'^ ^^X 



36 THE OCEAN OF THEOSOPHY, 

is said, the infant lives because the combination of 
healthy organs is able to absorb the life all around it 
in space, and is put to sleep each day by the over- 
powering strength of the stream of life, since the 
preservers among the cells of the youthful body are 
not yet mastered by the other class. These processes 
of going to sleep and waking again are simply and 
solely the restoring of the equilibrium in sleep and 
the aftion pro^iuced by disturbing it when awake. It 
may be compared with the arc-ele6lric light wherein 
the brilliant arc of light at the point of resistance is 
the symbol of the waking adlive man. So in sleep 
we are again absorbing and not resisting the Life 
Energy ; when we wake we are throwing it off. But 
as it exists around us like an ocean in which we swim, 
our power to throw it off is necessarily limited. Just 
when we wake we are in equilibrium as to our organs 
and life ; when we fall asleep we are yet more full of 
life than in the morning; it has exhausted us; it 
finally kills the body. Such a contest could not be 
waged forever, since the whole solar system's weight 
of life is pitted against the power to resist focussed 
in one small human frame. 

The body is considered by the Masters of Wisdom 
to be the most transitory, impermanent, and illusion- 
ary of the whole series of constituents in man. Not 
for a moment is it the same. Ever changing, in 
motion in every part, it is in fa6l never complete or 
finished though tangible. The ancients clearly per- 
ceived this, for they elaborated a do6lrine called Nai- 
mittika Pralaya, or the continual change in material 
things, the continual destru6lion. This is known now 
to science in the do6lrine that the body undergoes a 
complete alteration and renovation every seven years. 
At the end of the first seven years it is not the same 
body it was in the beginning. At the end of our days 
it has changed seven times, perhaps more. And yet 
it presents the same general appearance from matur- 
ity until death ; and it is a "human, torca ftotn birth to 



WHAT LIFE IS. 37 

maturity. This is a mystery science explains not ; it 
is a question pertaining to the cell and to the means 
whereby the general human shape is preserved. 

The * * cell " is an illusion. It is merely a word. It 
has no existence as a material thing, for any cell is 
composed of other cells. What, then, is a cell? It is 
the ideal form within which the adlual physical atoms 
— ^made up of the ** lives" — arrange themselves. As 
it is admitted that the physical molecules are forever 
rushing away from the body, they must be leaving the 
cells each moment. Hence there is no physical cell, 
but the privative limits of one, the ideal walls and 
general shape. The molecules assume position with- 
in the ideal shape according to the laws of nature, and 
leave it again almost at once to give place to other 
atoms. And as it is thus with the body, so is. it with 
the earth and with the solar system. Thus also is it, 
though in slower measure, with all material obje6ls. 
They are all in constant motion and change. This is 
modern and also ancient wisdom. This is the physi- 
cal explanation of clairvoyance, clairaudiance, tele- 
pathy, and mind-reading. It helps to show us what 
a deluding and unsatisfa6lory thing our body is. 

Although, stri6lly speaking, the second constituent 
of man is the Astral Body — called in Sanscrit Lihga 
Sarira — we will consider Life Energy — or Prana and 
Jiva in Sanscrit — together, because to our observation 
the phenomenon of life is more plainly exhibited in 
connedlion with the body. 

Life is not the result of the operation of the organs, 
nor is is gone when the body dissolves. It is a uni- 
versally pervasive principle. It is the ocean in which 
the earth floats; it permeates the globe and every 
being and obje6l on it. It works unceasingly on and 
around us, pulsating against and through us forever. 
When we occupy a body we merely use a more special- 
ized instrument than any other for dealing with both 
Prana oxa^Jiva, Stri6lly speaking, Prana is breatk\ 

and as breath is necessary ioi (:oxiXm\x^T^^^ oi \\^^ ^sw 



38 THE OCEAN OF THEOSOPHY. 

the human machine, that is the better word. Jiva 
means **life", and also is applied to the living soul, 
for the life in general is derived from the Supreme 
Life itself. Jiva is therefore capable of general ap- 
plication, whereas Prana is more particular. It can- 
not be said that one has a definite amount of this 
Life Energy which will fly back to its source should 
the body be burned, but rather that it works with 
whatever be the mass of matter in it. We, as it were, 
secrete or use it as we live. For whether we are alive 
or dead, life-energy is still there ; in life among our 
organs sustaining them, in death among the innumer- 
able creatures that arise from our destrudlion. We 
can no more do away with this life than we can erase 
the air in which the bird floats, and like the air it 
fills all the spaces on the planet, so that nowhere can 
we lose the benefit of it nor escape its final crush- 
ing power. But in working upon the physical body 
this life — Prana — needs a vehicle, means, or guide, 
and this vehicle is the astral body. 

There are many names for the Astral Body. Here 
are a few: Linga Sarira^ Sanscrit, meaning design 
body, and the best one of all ; ethereal double ; phan- 
tom; wraith; apparition; doppelganger ; personal 
man ; perisprit ; irrational soul ; animal soul ; Bhuta; 
elementary; spook; devil; demon. Some of these 
apply only to the astral body when devoid of the cor- 
pus after death. Bhuta ^ 'devil, and elementary are 
nearly synonymous ; the first Sanscrit, the other 
English. With the Hindus the Bhuta is the Astral 
Body when it is by death released from the body and 
the mind ; and being thus separated from conscience, 
is a devil in their estimation. They are not far 
wrong, if we abolish the old notion that a devil is 
an angel fallen from heaven, for this bodily devil is 
something which rises from the earth. 

It may be obje6led that the term Astral Body it 
not the right one for this purpose. The objeftion is 
one which arises from the nature and genesis of thQ 



THE ASTRAL BODY. 39 

English language, for as that has grown up in a 
struggle with nature and among a commercial people 
it has not as yet coined the words needed for design- 
ating the great range of faculties and organs of the 
unseen man. And as its philosophers have not ad- 
mitted the existence of these inner organs, the right 
terms do not exist in the language. So in looking 
for words to describe the inner body the only ones 
found in English were the ** astral body". This term 
comes near to the real fa6l, since the substance of 
this form is derived from cosmic matter or star mat- 
ter, roughly speaking. But the old Sanscrit word 
describes it exaftly — Linga Sarira^ the design body 
— ^because it is the design or model for the physical 
body. This is better than ** ethereal body", as the 
latter might be said to be subsequent to the physical, 
whereas in f a6l the astral body precedes the material 
one. 

The astral body is made of matter of very fine tex- 
ture as compared with the visible body, and has a 
great tensile strength, so that it changes but little 
during a lifetime, while the physical alters every mo- 
ment. And not only has it this immense strength, 
but at the same time possesses an elasticity permit- 
ing its extension to a considerable distance. It is 
flexible, plastic, extensible, and strong. The matter 
of which it is composed is eleftrical and magnetic in 
its essence, and is just what the whole world was com- 
posed of in the dim past when the processes of evo- 
lution had not yet arrived at the point of producing 
the material body for man. But it is not raw or 
crude matter. Having been through a vast period 
of evolution and undergone purifying processes of 
an incalculable number, its nature has been refined 
to a degree far beyond the gross physical elements 
we see and touch with the physical eye and hand. 

The astral body is the guiding model for the ^h.^^- 
ical one, and all the other km^doTiv?» \v;xx^ "Otve. ^-axsNfc 
astral model Vegetables, inmeTa\s, t\xi^ ^TCvca'a^s>V'sN< 



4© THE OCEAN OF THEOSOPHY. 

the ethereal double, and this theory is the only one 
which will answer the question how it is that the 
seed produces .its own kind and all sentient beings 
bring forth their like? Biologists can only say that 
the fafts are as we know them, but can give no reas- 
on why the acorn will never grow anything but an 
oak except that no man ever knew it to be otherwise. 
But in the old schools of the past the true dodlrine 
was known, and it has been once again brought out 
in the West through the efforts of H. P. Blavatsky 
and those who have found inspiration in her works. 
This do6lrine is, that in early times of the evolu- 
tion of this globe the various kingdoms of nature are 
outlined in plan or ideal form first, and then the astral 
matter begins to work on this plan with the aid of the 
Life principle, until after long ages the astral human 
form is evolved and perf e6led. This is, then, the first 
form that the human race had, and corresponds in a 
way with the allegory of man's state in the garden of 
Eden. After another long period, during which the 
cycle of further descent into matter is rolling for- 
ward, the astral form at last clothes itself with a 
**coat of skin", and the present physical form is on 
the scene. This is the explanation of the verse of 
the book of Genesis which describes the giving of 
coats of skin to Adam and Eve. It is the final fall 
into matter, for from that point on the man within 
strives to raise the whole mass of physical substance 
up to a higher level, and to inform it all with a 
larger measure of spiritual influence, so that it may 
be ready to go still further on during the next great 
period of evolution after the present one is ended. 
So at the present time the model for the growing 
child in the womb is the astral body already perfe6l 
in shape before the child is bom. It is on this the 
molecules arrange themselves until the child is com- 
plete, and the presence of the ethereal design-body 
wj]] explain how the form grows into shape, how the 
eyes push themselves out from mX\vm to \^^ ^^ixl^j;:^ 



ORIGIN OF BIRTH-MARKS. 4I 

of the face, and many other mysterious matters in 
embryology which are passed over by medical men 
with a description but with no explanation. This will 
also explain, as nothing else can, the cases of mark- 
ing of the child in the womb sometimes denied by 
physicians but well-known by those who care to 
watch, to be a fa6l of frequent occurrence. The 
growing physical form is sub j eft to the astral model ; 
it is connected with the imagination of the mother 
by physical and psychical organs ; the mother makes 
a strong pi6lure from horror, fear, or otherwise, and 
the astral model is then similarly affefted. In the 
case of marking by being born legless, the ideas 
and strong imagination of the mother a6l so as to 
cut off or shrivel up the astral leg, and the result is 
that the molecules, having no model of leg to work 
on, make no physical leg whatever ; and similarly in 
all such cases. But where we find a man who still 
feels the leg which the surgeon has cut off, or per- 
ceives the fingers that were amputated, then the as- 
tral member has not been interfered with, and hence 
the man feels as if it were still on his person. For 
knife or acid will not injure the astral model, but in 
the first stages of its growth ideas and imagination 
have the power of acid and sharpened steel. 

In the ordinary man who has not been trained in 
praftical occultism or who has not the faculty by 
birth, the astral body cannot go more than a few feet 
from the physical one. It is a part of that physical, 
it sustains it and is incorporated in it just as the 
fibres of the mango are all through that fruit. But 
there are those who, by reason of pra6lices pursued 
in former lives on the earth, have a power bom with 
them of unconsciously sending out the astral body. 
These are mediums, some seers, and many hysteri- 
cal, cataleptic, and scrofulous people. Those who 
have trained themselves by a long course of exces- 
sively hard discipline which leaeVve^ \.o >Ctv^ xx\crt'a^.*&xv^ 
mental nature and quite beyotvd \>cve ^o^n^^ <^^ "^^ 



42 THE OCEAN OF THEOSOPHY. 

average man of the day, can use the astral form at 
will, for they have gotten completely over the delus- 
ion that the physical body is a permanent part of 
them, and, besides, they have learned the chemical 
and ele6lrical laws governing in this matter. In 
their case they aft with knowledge and consciously ; 
in the other cases the aft is done without power to 
prevent it, or to bring it about at will, or to avoid 
the risks attendant on such use of potencies in nat- 
ure of a high charafter. 

The astral body has in it the real organs of the 
outer sense organs. In it are the sight, hearing, 
power to smell, and the sense of touch. It has a 
complete system of nerves and arteries of its own 
for the conveyance of the astral fluid which is to that 
body as our blood is to the physical. It is the real per- 
sonal man. There are located the subconscious per- 
ception and the latent memory, which the hypnotizers 
of the day are dealing with and being baffled by. So 
when the body dies the astral man is released, and 
as at death the immortal man — the Triad — flies away 
to another state, the astral becomes a shell of the 
once living man and requires time to dissipate. It 
retains all the memories of the life lived by the man, 
and thus reflexly and automatically can repeat what 
the dead man knew, said, thought, and saw. It re- 
mains near the deserted physical body nearly all the 
time until that is completely dissipated, for it has to 
go through its own process of dying. It may be- 
come visible Under certain conditions. It is the 
spook of the spiritualistic seance-rooms, and is there 
made to masquerade as the real spirit of this or that 
individual. Attrafted by the thoughts of the me- 
dium and the sitters, it vaguely flutters where they 
are, and then is galvanized into a faftitious life by a 
whole host of elemental forces and by the aftive as- 
tral body of the medium who is holding the seance 
or of any other medium in the audience. From it 
(as from a photograph) are then re^e^L^^mVo •OsY^Taa- 



ASTRAL SHELLS AND SPIRITUALISM. 43 

dium's brain all the boasted evidences which spirit- 
ualists claim go to prove identity of deceased friend 
or relative. These evidences are accepted as proof 
that the spirit of the deceased is present, because 
neither mediums nor sitters are acquainted with the 
laws governing their own nature, nor with the con- 
stitution, power, and fundlion of astral matter and 
astral man. 

The Theosophical philosophy does not deny the 
fa6ls proven in spiritualistic seances, but it gives an 
explanation of them wholly opposed to that of the 
spiritualists. And surely the utter absence of any 
logical scientific explanation by these so-called spirits 
of the phenomena they are said to produce supports 
the contention that they have no knowledge to im- 
part. They can merely cause certain phenomena; 
the examination of those and dedu6lions therefrom 
can only be properly carried on by a trained brain 
guided by a living trinity of spirit, soul, and mind. 
And here another class of spiritualistic phenomena 
requires brief notice. That is the appearance of what 
is called a '* materialized spirit**. 

Three explanations are offered: Firsts that the 
astral body of the living medium detaches itself from 
its corpus and assumes the appearance of the so- 
called spirit ; for one of the properties of the astral 
matter is capacity to refiedl an image existing un- 
seen in ether. Second^ the aftual astral shell of the 
deceased — wholly devoid of his or her spirit and 
conscience — ^becomes visible and tangible when the 
condition of air and ether is such as to so alter the 
vibration of the molecules of the astral shell that it 
may become visible. The phenomena of density and 
apparent weight are explained by other laws. Thirds 
an unseen mass of ele6lrical and magnetic matter is 
colle6led, and upon it is refiecSted out of the astral 
light a pi6lure of any desired person either dead or 
living. This is taken to be t\v^ "• ?r^vtW o^ ^>05^ 
persons, but it is not, and "has beexv V^'s^X'^ q,?^^$s.\s^ 



44 THE OCEAN OF THEOSOPHY. 

H. P. Blavatsky a ** psychological fraud", because it 
pretends to be what it is not. And, strange to say, 
this very explanation of materializations has been 
given by a ** spirit" at a regular seance, but has 
never been accepted by the spiritualists just because 
it upsets their notion of the return of the spirits of 
deceased persons. 

Finally, the astral body will explain nearly all the 
strange psychical things happening in daily life and 
in dealings with genuine mediums ; it shows what an 
apparition may be and the possibility of such being 
seen, and thus prevents the scientific doubter from 
violating good sense by asserting you did not see 
what you know you have seen ; it removes supersti- 
tion by showing the real nature of these phenomena, 
and destroys the unreasonable fear of the unknown 
which makes a man afraid to see a ** ghost". By it 
also we can explain the apportation of obje6ls with- 
out physical conta6l, for the astral hand may be ex- 
truded and made to take hold of an obje6l, drawing 
it in toward the body. When this is shown to be 
possible, then travelers will not be laughed at who 
tell of seeing the Hindu yogee make coffee cups fly 
through the air and distant objedls approach appar- 
ently of their own accord untouched by him or any- 
one else. All the instances of clairvoyance and 
clairaudiance are to be explained also by the astral 
body and astral light. The astral — which are the 
real — organs do the seeing and the hearing, and as 
all material objefts are constantly in motion among 
their own atoms the astral sight and hearing are not 
impeded, but work at a distance as great as the ex- 
tension of the astral light or matter around and about 
the earth. Thus it was that the great seer Sweden- 
borg saw houses burning in the city of Stockholm 
when he was at another city many miles off, and by 
the same means any clairvoyant of the day sees and 
hears at a distance. 




CHAPTER VI. 

|HE author of Esoteric Buddhism — which book 
ought to be consulted by all students of 
Theosophy, since it was made from sugges- 
tions given by some of the Adepts them- 
selves — gave the name Kama rupa to the fourth 
principle of man's constitution. The reason was 
that the word Kama \n the Sanskrit language means 
** desire", and as the idea intended to be conveyed 
was that the fourth principle was the * * body or mass 
of desires and passions *', Mr. Sinnett added the San- 
skrit word for body or form, which is Rupa^ thus 
making the compound word Kamarupa. I shall call 
it by the English equivalent — ^passions and desires — 
because those terms exa6lly express its nature. And 
I do this also in order to make the sharp issue which 
aftually exists between the psychology and mental 
philosophy of the west and those of the east. The 
west divides man into intelle6l, will, and feeling, but 
it is not understood whether the passions and desires 
constitute a principle in themselves or are due en- 
tirely to the body. Indeed, most people consider 
them as being the result of the influence of the flesh, 
for they are designated often by the terms ** desires 
of the flesh " and ** fleshly appetites ". The ancients, 
however, and the Theosophists know them to be a 
principle in themselves and not merely the impulses 
from the body. There is no help to be had in this 
matter from the western psychology, now in its in- 
fancy and wholly devoid of knowledge about the 
inner, which is the psychical, nature of man, and 
from this point there is the greatest divergence be- 
tween it and Theosophy. 

The passions and desires ate not i^to^m^^^ ^y3 *^^ 



46 THE OCEAN OF THEOSOPHy. 

body, but, on the contrary, the body is caused to be 
by the former. It is desire and passion which caused 
us to be bom, and will bring us to birth again and 
again in this body or in some other. It is by passion 1 

, and desire we are made to evolve through the man- \ 
sions of death called lives on earth. It was by the 
arising of desire in the unknown first cause, the one 
absolute existence, that the whole colle6lion of worlds 
was manifested, and by means of the influence of de- 
sire in the now manifested world is the latter kept in 
existence. 

This fourth principle is the balance principle of 
the whole seven. It stands in the middle, and from 
it the ways go up or down. It is the basis of a6lion 
and the mover of the will. As the old Hermetists 
say: ** Behind will stands desire." For whether we 
wish to do well or ill we have to first arouse within 
us the desire for either course. The good man who 
at last becomes even a sage had at one time in his 
many lives toarjause the 4Q3ire for the company^of 
holy men an Jto keep his desire for progress aiiye.in 
order to continue on his way. Even a Buddha or a ■ 
Jesus had first to make a vow, which is a desire, in 
some life, that he would save the world or some part » 
of it, and to persevere with the desire alive in his » 
heart through countless lives. And equally so, on the •; 

. other hand, the bad man life after life took unto him- 
self low, selfish, wicked desires, thus debasing in- 
stead of purifying this principle. On the material 
and scientific side of occultism, the use of the inner 
hidden powers of our nature, if this principle of de- 
sire be not strong the master power of imagination 
cannot do its work, because though it makes a mould; 
or matrix the will cannot a6t unless it is moved, di-' 

- redled, and kept up to pitch by desire. 

The desires and passions, therefore, have two as- 
peSs, the one being low and the other high. The 
low IS that shown by the constant placing of the con- 

0aousaess entirely below in ttie \>od7 aca^ >i>cvfc 2£Xx^ 



WHAT THE KAMA-RUPA IS. 47 

body; the high comes from the influence of and as- 
piration to the trinity above, of Mind, Buddhi, and 
Spirit. This fourth principle is like the sign Libra 
in the path of the Sun through the Zodiac ; when the 
Sun (who is the real man) reaches that sign he trem- 
bles in the balance. Should he go back the worlds 
would be destroyed ; he goes onward, and the whole 
human race is lifted up to perfedlion. 

During life the emplacement of the desires and 
passions is, as obtains with the astral body, through- 
out the entire lower man, and like that ethereal 
counterpart of our physical person it may be added 
to or diminished, made weak or increased in strength, 
debased or purified. 

At death it informs the astral body, which then be- 
comes a mere shell ; for when a man dies his astral 
body and principle of passion and desire leave the 
physical in company and coalesce. It is then that 
the term Kamarupa may be applied, as Kamarupa is 
really made of astral body and Kama in conjunc- 
tion, and this joining of the two makes a shape or 
form which though ordinarily invisible is material 
and may be brought into visibility. Although it 
is empty of mind and conscience, it has powers of 
its own that can be exercised whenever the condi- 
tions permit. These conditions are furnished by the 
medium of the spiritualists, and in every stance room 
the astral shells of deceased persons are always pres- 
ent to delude the sitters, whose powers of discrimi- 
nation have been destroyed by wonderment. It is 
the ** devil" of the Hindus, and a worse enemy the 
poor medium could not have. For the astral spook 
— or Kamarupa — ^is but the mass of the desires and 
passions abandoned by the real person who has fled 
to ** heaven" and has no concern with the people 
left behind, least of all with seances and mediums. 
Hence, being devoid of the nobler soul, these desires 
and passions work only on the very lovj^?»l ^^x\. ^1 
the medium's nature and stir up no ^oo^ ^^\3^fcVi^s»^ 



48 THE OCEAN OF THEOSOPHY. 

but always the lower leanings of the being. There- 
fore it is that even the spiritualists themselves admit 
that in the ranks of the mediums there is much fraud, 
and mediums have often confessed, **the spirits did 
tempt me and I committed fraud at their wish. ** 

This Kamarupa spook is also the enemy of our 
civilization, which permits us to execute men for 
crimes committed and thus throw out into the ether 
the mass of passion and desire free from the weight 
of the body and liable at any moment to be attradled 
to any sensitive person. Being thus attradted, the 
deplorable images of crimes committed and also the 
pifture of the execution and all the accompanying 
curses and wishes for revenge are implanted in living 
persons, who, not seeing the evil, are unable to throw 
it off. Thus crimes and new ideas of crimes are wil- 
fully propagated every day by those countries where 
capital punishment prevails. 

The astral shells together with the still living as- 
tral body of the medium, helped by certain forces of 
nature which the Theosophists call * * elementals ", 
produce nearly all the phenomena of non-fraudulent 
spiritualism. The medium's astral body having the 
power of extension and extrusion forms the frame- 
work for what are called ** materialized spirits", 
makes obje6ls move without physical contaft, gives 
reports from deceased relatives, none of them any- 
thing more than recolledlions and pi6lures from the 
astral light, and in all this using and being used by 
the shells of suicides, executed murderers, and all 
such spooks as are naturally near to this plane of life. 
The number of cases in which any communication 
comes from an a6lual spirit out of the body is so 
small as to be countable almost on one hand. But 
the spirits of living men sometimes, while their bod- 
ies are asleep, come to seances and take part therein. 
But they cannot recolle6l it, do not know how they 
do it, and are not distinguished by mediums from 
the mass of astral corpses. TYie ia^ Y\i^.V ^\ici!tv>CG\Ti.^% 



THE INNER MAN ACTS. 49 

can be done by the inner man and not be recollefted 
proves nothing against these theories, for the child 
can see without knowing how the eye acts, and the 
savage who has no knowledge of the complex 
machinery working in his body still carries on the 
process of digestion perfe6lly. And that the latter 
is unconscious with him is exadtly in line with the 
theory, for these a6ts and doings of the inner 
man are the unconscious a6lions of the subcon- 
scious mind. These words ** conscious" and **sub- 
conscious " are of course used relatively, the uncon- 
sciousness being that of the brain only. And hyp 
notic experiments have conclusively proved all these 
theories, as on one day not far away will be fully 
admitted. Besides this, the astral shells of suicides 
and executed criminals are the most coherent, longest 
lived, and nearest to us of all the shades of hades, 
and hence must, out of the necessity of the case, be 
the real ** controls '* of the seance room. 

Passion and desire together with astral model-body 
are common to men and animals, as also to the 
vegetable kingdom, though in the last but faintly 
developed. And at one period in evolution no fur- 
ther material principles had been developed, and all 
the three higher, of Mind, Soul, and Spirit, were 
but latent. Up to this point man and animal were 
equal, for the brute in us is made of the passions 
and the astral body. The development of the germs 
of Mind made man because it constituted the great 
differentiation. The God within begins with Manas 
or mind, and it is the struggle between this God and 
the brute below which Theosophy speaks of and 
warns about. The lower principle is called bad 
because by comparison with the higher it is so, but 
still it is the basis of a6lion. We cannot rise unless 
sjejf first asserts itself in the desire to do better. In 
this aspeSl it is called rajas or the a6live and bad 
quality, as distinguished from tamas^ or the o^vialvl^ 

of darkness and indifference, 'Bwisiiv^ \^ xioX. ^^^i^^^ 



50 THE OCEAN OF THEOSOPHY. 

* unless rajas is present to give the impulse, and by 
the use of this principle of passion all the higher 
qualities are brought to at last so refine and elevate 
our desires that they may be continually placed upon 
truth and spirit. By this Theosophy does not teach 
that the passions are to be pandered to or satiated, 
for a more pernicious do6lrine was never taught, but 
the injun6lion is to make use of the a6livity given by 
the fourth principle so as to ever rise and not to fall 
under the dominion of the dark quality that ends 
with annihilation, after having begun in selfishness 
and indifference. 

Having thus gone over the field and shown what 
are the lower principles, we find Theosophy teaching 
that at the the present point of man's evolution he is 
a fully developed quaternary with the higher princi- 
ples partly developed. Hence it is taught that 
to-day man shows himself to be moved by passion 
and desire. This is proved by a glance at the civi- 
lizations of the earth, for they are all moved by this 
principle, and in countries like France, England, and 
America a glorification of it is exhibited in the atten- 
tion to display, to sensuous art, to struggle for power 
and place, and in all the habits and modes of living 
where the gratification of the senses is sometimes 
esteemed the highest good. But as Mind is being 
evolved more and more as we proceed in our course 
along the line of the race development, there can be 
perceived underneath in all countries the beginning 
of the transition from the animal possessed of the 
germ of real mind to the man of mind complete. 
This day is therefore known to the Masters, who 
have given out some of the old truths, as the * * tran- 
sition period ". Proud science and prouder religion 
do not admit this, but think we are as we always will 
be. But believing in his teacher, the theosophist 
sees all around him the evidence that the race mind 
is changing by enlargement, that the old days of 
dogmatism are gone and the ** age ot mc3^\TY ** baa 



THE END OF DOGMATISM. 5 1 

come, that the inquiries will grow louder year by 
year and the answers be required to satisfy the mind^ 
as it grows more and more, until at last, all dogma- f 
tism being ended, the race will be ready to face all\ 
problems, each man for himself, all working for the \ 
good of the whole, and that the end will be the per- A 
f e6ling of those who struggle to overcome the brute. 
For these reasons the old do6lrines are given out 
again, and Theosophy asks every one to refle6l\ 
whether to give way to the animal below or look up j 
to and be governed by the God within. 

A fuller treatment of the fourth principle of our 
constitution would compel us to consider all such 
questions as those presented by the wonder workers 
of the east, by spiritualistic phenomena, hypnotism, 
apparitions, insanity, and the like, but they must be 
reserved for separate handling. 




CHAPTER VII. 

|N our analysis of man's nature we have so 
far considered only the perishable elements 
which make up the lower man, and have 
arrived at the fourth principle or plane — 
that of desire — without having touched upon the 
question of Mind. But even so far as we have gone 
it must be evident that there is a wide difference be- 
tween the ordinary ideas about Mind and those found 
in Theosophy. Ordinarily the Mind is thought to be 
immaterial, or to be merely the name for the aftion 
of the brain in evolving thought, a process wholly 
unknown other than by inference, or that if there be 
no brain there can be no mind. A good deal of at- 
tention has been paid to cataloguing some mental 
fundlions and attributes, but the terms are altogether 
absent from the language to describe a6lual meta- 
physical and spiritual fadls about man. This con- 
fusion and poverty of words for these uses are due 
almost entirely, first, to dogmatic religion, which 
has asserted and enforced for many centuries dogmas 
and do6lrines which reason could not accept, and sec- 
ondly to the natural war which grew up between 
science and religion just as soon as the fetters placed 
by religion upon science were removed and the latter 
was permitted to deal with fa6ls in nature. The re- 
a6lion against religion naturally prevented science 
from taking any but a materialistic view of man and 
nature. So from neither of these two have we yet 
gained the words needed for describing the fifth, 
sixth, and seventh principles, those which make up 
the Trinity, the real man, the immortal pilgrim. 

The fifth principle is Manas, in the classification 
adopted by Mr, Sinnett, and is usually translated 



THE ORIGIN OF MIND. 53 

Mind. Other names have been given to it, but it is 
the knower, the perceiver, the thinker. The sixth 
is Buddhi^ or spiritual discernment; the seventh is 
Atma^ or Spirit, the ray from the Absolute Being. 
The JEnglish language will suffice to describe in part 
what Manas is, but not Buddhi^ or Attna^ and will 
leave many things relating to Manas undescribed. 

The course of evolution developed the lower prin- 
ciples and produced at last the form of man with a 
brain of better and deeper capacity than that of any 
other animal. But this man in form was not man in 
mind, and needed the fifth principle, the thinking, 
perceiving one, to differentiate him from the animal 
kingdom and to confer the power of becoming self- 
conscious. The monad was imprisoned in these forms, 
and that monad is composed of Atma and Buddhi; for 
without the presence of the monad evolution could 
not go forward. Going back for a moment to the 
time when the races were devoid of mind, the ques- 
tion arises, * * who gave the mind, where did it come 
frqm, and what is it?" It is the link between the 
Spirit of God above and the personal below ; it was 
given to the mindless monads by others who had 
gone all through this process ages upon ages before 
in other worlds and systems of worlds, and it there- 
fore came from other evolutionary periods which 
were carried out and completed long before the solar 
system had begun. This is the theory, strange and 
unacceptable to-day, but which must be stated if we 
are to tell the truth about theosoph'y ; and this is only 
handing on what others have said before. 

The manner in which this light of mind was given 
to the Mindless Men can be understood from the il- " 
lustration of one candle lighting many. Given one \ 
lighted candle and numerous unlighted ones, it fol- . 
lows that from one light the others may also be set * 
aflame. So in the case of Manas, It is the candle of ' 
flame. The mindless men having £o\it el^tx\&-^\axvi 
principles of Body, Astral Body, lAi^ ^\A^^'^>:^^> 



54 THE OCEAN OF THEOSOPHY. 

are the unlighted candles that cannot light them- 
selves. The Sons of Wisdom, who are the Elder 
Brothers of every family of men on any globe, 
have the light, derived by them from others who 
reach back, and yet farther back, in endless proces- 
sion with no beginning or end. They set fire to the 
combined lower principles and the Monad, thus light- 
ing up Manas in the new men and preparing another 
great race for final initiation. This lighting up of 
the fire of Manas is symbolized in all great religions 
and Freemasonry. In the east one priest appears 
holding a candle lighted at the altar, and thousands 
of others light their candles from this one. The 
Parsees also have their sacred fire which is lighted 
from some other sacred flame. 

Manas, or the Thinker, is the reincarnating being, 
the immortal who carries the results and values of 
all the different lives lived on earth or elsewhere. 
Its nature becomes dual as soon as it is attached to a 
body. For the human brain is a superior organ- 
ism and Manas uses it to reason from premises to 
conclusions. This also differentiates man from ani- 
mal, for the animal a6ls from automatic and so- 
called instin6lual impulses, whereas the man can use 
reason. This is the lower aspect of the Thinker or 
Manas, and not, as some have supposed, the highest 
and best gift belonging to man. Its other, and in 
theosophy higher, aspe6l is the intuitional, which 
knows, and does not depend on reason. The lower, 
and purely intelledlual, is nearest to the principle of 
Desire, and is thus distinguished from its other side 
which has affinity for the spiritual principles above. 
If the Thinker, then, becomes wholly intelleftual, the 
entire nature begins to tend downward ; for intelledt 
alone is cold, heartless, selfish, because it is not lighted 
up by the two other principles of Buddhi and Atma. 

In Manas the thoughts of all lives are stored. 

That is to say: in any one life, the sum total of 

thoughts, underlying all the aCls ot ticia \ife-\icaft ^irill 



N 



THE REGISTER OF THOUGHTS. 55 

be of one chara6ler in general, but may be placed in 
in one or more classes. That is, the business man of 
to-day is a single type ; his entire life thoughts rep- 
resent but one single thread of thought. The artist 
is another. The man who has engaged in business, 
but also thought much upon fame and power which 
he never attained, is still another. The great mass 
of self-sacrificing, courageous, and strong poor people 
who have but little time to think, constitute another 
distin6l class. In all these the total quantity of life . 
thoughts makes up the stream or thread of a life's \ 
meditation — ** that upon which the heart was set '* — 
and is stored in Manas, to be brought out again at any 
time in whatever life the brain and bodily environ- 
ments are similar to those used in engendering that 
class of thoughts. 

It is Matias which sees the objects presented to it 
by the bodily organs and the a6lual organs within. 
When the open eye receives a pifture on the retina, 
the whole scene is turned into vibrations in the optic 
nerves which disappear into the brain, where Manas 
is enabled to perceive them as idea. And so with 
every other organ or sense. If the conne6lion 
between Manas and the brain be broken, intelligence 
will not be manifested unless Manas has by training 
found out how to proje6l the astral body from the 
physical and thereby keep up communication with 
fellowmen. That the organs and senses do not cog- 
nize objefts, hypnotism, mesmerism, and spiritualism 
have now proved. For, as we see in mesmeric and 
hypnotic, experiments, the objedl seen or felt, and 
from which all the effe6ls of solid obje6ls may be 
sensed, is often only an idea existing in the opera- 
tor's brain. In the same way Manas, using the 
astral body, has only to impress an idea upon the 
other person to make the latter see the idea and 
translate it into a visible body from which the usual 
effedls of density and weight seem to ic?s\.QNN . K\^^ 
in hypnotism there are many e^^etvccifc^V^y ^ ^V 



56 THE OCEAN OF THEOSOPHY. 

« 

which go to -show that so called matter is not per se 
solid or dense; that sight does not always depend 
on the eye and rays of light proceeding from an 
obje6l; that the intangible for one normal brain and 
organs may be perfe6lly tangible for another; and 
that physical effefts in the body may be produced 
from an idea solely. The well-known experiments 
of producing a blister by a simple piece of paper, or 
preventing a real blistering plaster from making a 
blister, by force of the idea conveyed to a subje6l, 
either that there was to be or not to be a blister, 
conclusively prove the power of effedling an impulse 
on matter by the use of that which is called Manas. 
But all these phenomena are the exhibition of the 
powers of lower Manas a6ling in the astral Body and 
the fourth principle — Desire, using the physical body 
as the field for the exhibKion of the forces. 

It is this lower Manas which retains all the impres- 
sions of a life- time and sometimes strangely exhibits 
them in trances or dreams, delirium, induced states, 
here and there in normal conditions, and very often 
at the time of physical death. But it is so occupied 
with the brain, with memory and with sensation, that 
it usually presents but few recolle6lions out of the 
mass of events that years have brought before it. 
It interferes with the a6lion of Higher Manas because 
just at the present point of evolution. Desire and all 
corresponding powers, faculties, and senses are the 
most highly developed, thus obscuring, as it were, 
the white light of the spiritual side of Manas, It is 
tinted by each obje6l presented to it, whether it be 
a thought- obj eft or a material one. That is to say. 
Lower Manas operating through the brain is at once 
altered into the shape and other chara6leristics of 
any obje6l, mental or otherwise. This causes it to 
have four peculiarities. First, to naturally fly off 
from any point, obje6l, or subje6l; second^ to fly to 
some pleasant idea; third^ to fly to an unpleasant 
idea; /(furtA^ to remain passive axi^ Q:oT^^\&fcTm^ 



genius: the higher and divine self. 57 

naught. The first is due to memory and tKe natural 
motion of Manas; the second and third are due to 
memory alone; the fourth signifies sleep when not 
abnormal, and when abnormal is going toward insan- 
ity. These mental chara6leristics all belonging to 
Lower Manas^ are those which the Higher Manas^ 
aided by Buddhi and Attna^ has to fight and conquer. 
Higher Manas^ if able to a6l, becomes what we some- 
times call Genius; if completely master, then one may 
become a god. But memory continually presents 
pictures to Lower ManaSy and the result is that the 
Higher is obscured. Sometimes, however, along the 
pathway of life we do see here and there men who 
are geniuses or great seers and prophets. In these 
the Higher powers of Manas are a6live and the per- 
son illuminated. Such were the great Sages of the 
past, men like Buddha, Jesus, Confucius, Zoroaster, 
and others. Poets, too, such as Tennyson, Long- 
fellow, and others, are men in whom Higher Manas 
now and then sheds a bright ray on the man below, 
to be soon obscured, however, by the effedt of dog- 
matic religious education which has given memory 
certain pi6lures that always prevent Manas from 
gaining full aftivity. 

In this higher Trinity, we have the God above 
each one; this is Atma, and may be called the Higher 
Self. 

Next is the spiritual part of the soul called Buddhi; 
when thoroughly united with Manas this may be 
called the Divine Ego. 

The inner Ego, who reincarnates, taking on body 
after body, storing up the impressions of life after life, 
gaining experience and adding it to the divine Ego, 
suffering and enjoying through an immense period 
of years, is the fifth principle — Manas — not united to 
Buddhi. This is the permanent individuality which 
gives to every man the feeling of being himself and 
not some other ; that which through all the ch.a.x\<^^^ 
of the days and nights from you\?a \.o >Ocifc ^tv.^ c>?L \>^^ 



58 THE OCEAN OF THEOSOPHY. 

makes us feel one identity through all the period; it 
bridges the gap made by sleep; in like manner it 
bridges the gap made by the sleep of death. It is 
this, and not our brain, that lifts us above the animal. 
The depth and variety of the brain convolutions in 
man are caused by the presence of Manas^ and are 
not the cause of mind. And when we either wholly 
or now and then become consciously united with Bud- 
dhi^ the Spiritual Soul, we behold God, as it were. 
This is what the ancients all desired to see, but what 
the modems do not believe in, the latter preferring 
rather to throw away their own right to be great in 
nature, and to worship an imaginary god made up 
solely of their own fancies and not very different 
from weak human nature. 

This permanent individuality in the present race 
has therefore been through every sort of experience, 
for Theosophy insists on its permanence and in the 
necessity for its continuing to take part in evolution. 
It has a duty to perform, consisting in raising up to a 
higher state all the matter concerned in the chain of 
globes to which the earth belongs. We have all lived 
and taken part in civilization after civilization, race 
after race, on earth, and will so continue throughout 
all the rounds and races until the seventh is com- 
plete. At the same time it should be remembered 
that the matter of this globe and that conne6led with 
it has also been through every kind of form, with 
possibly some exceptions in very low planes of min- 
eral formation. But in general all the matter visible, 
or held in space still unprecipitated, has been moulded 
at one time or another into forms of all varieties, 
many of these being such as we now have no idea of. 
The processes of evolution, therefore, in some de- 
partments, now go forward with greater rapidity 
than in former ages because both Manas and matter 
have acquired facility of aftion. Especially is this 
so in regard to man, who is the farthest ahead of all 
things or beings in this evolution. He \% xvow mcar- 



THE CAUSE OF REBIRTH. 59 

nated and projefted into life more quickly than in 
earlier periods when it consumed many years to ob- 
tain a **coat of skin**. This coming into life over 
and over again cannot be avoided by the ordinary 
man because Lower Manas is still bound by Desire, 
which is the preponderating principle at the present 
period. Being so influenced by Desire Manas is con- 
tinually deluded while in the body, and being thus 
deluded is unable to prevent the aftion upon it of the 
forces set up in the life time. These forces are gen- 
erated by Manas^ that is, by the thinking of the life 
time. Sach.. thought makes a. physical as well as 
mental link with the desire in which it is rooted. 
Alllife is filled with such thoughts, and when the 
period of rest after death is ended Manas is bound 
by innumerable eleftrical magnetic threads to earth 
by reason of the thoughts of the last life, and there- 
fore by desire, for it was desire that caused so many 
thoughts and ignorance of the true nature of things. 
An understanding of this doctrine of man being re- 
afly^a thinker and made of thought will make clear 
*allthe" rest in relation to incarnation and reincarna- 
flbn. The body of the inner man is made of thought, 
and this being so it must follow that if the thoughts 
have more affinity for earth-life than for life else- 
where a return to life here is inevitable. 

At the present day Manas is not fully a6live in the 
race, as Desire still is uppermost. In the next cycle 
of the human period Manas will be fully aftive and 
developed in the entire race. Hence the people of 
the earth have not yet come to the point of making 
a conscious choice as to the path they will take ; but 
when in the cycle referred to, Manas is a6live, all 
will then be compelled to consciously make the choice 
to right or left, the one leading to complete and con-: 
sdous union with Atma^ the other to the annihilation 
of those beings who prefer that path. 




CHAPTER VIII. 

|0W man has come to be the complex being 
that he fs and why, are questions that 
neither Science nor Religion makes conclu- 
sive answer to. This immortal thinker 
having such vast powers and possibilities, all his 
because of his intimate connexion with every secret 
part of Nature from which he has been built up, 
stands at the top of an immense and silent evolu- 
tion. He asks why Nature exists, what the drama 
of life has for its aim, how that aim may be attained. 
But Science and Religion both fail to give a reason- 
able reply. Science does not pretend to be able to 
give the solution, saying that the examination of 
things as they are is enough of a task; religion 
offers an explanation both illogical and unmeaning 
and acceptable but to the bigot, as it requires us to 
consider the whole of Nature as a mystery and to 
seek for the meaning and purpose of life with all its 
sorrow in the pleasure of a God who cannot be 1 
found out. The educated and enquiring mind knows 
that dogmatic religion can only give an answer inven- 
ted by man while it pretends to be from God. 

What then is the universe for, and for what final 
purpose is man the immortal thinker here in evolu- 
tion? It is all for the experience and emancipation 
of the soul, for the purpose of raising the entire mass 
of manifested matter up to the stature, nature, and 
dignity of conscious god -hood. The great aim is to" 
reach self-consciousness; not through a race or a 
tribe or some favored nation, but by and through 
the perfe6ling, after transformation, of the whole 
mass of matter as well as what we now call souL 
Nothing is or is to be left out. The aim for present 



A 

1 



THE OBJECT OF EVOLUTION. 6l 

I man is his initiation into complete knowledge, and 
for "the other kingdoms below him that they may be 
raised up gradually from stage to stage to be in time 
initiated also. This is evolution carried to its highest 
power; it is a magnificent prospe6l; it makes of man 
a god, and gives to every part of nature the possi- 
bility of being one day the same; there is strength 
and nobility in it, for by this no man is. dwarfed and 
belittled, for no one is so originally sinful that he 
cannot riseliBbve all sin. Treated from the materi- 
alistic position of Science, evolution takes in but 
half of life ; while the religious conception of it is a 
mixture of nonsense and fear. Present religions 
keep the element of fear, and at the same time ima- 
gine that an Almighty being can think of no other 
earth but this and has to govern this one very imper- 
f e6lly. But the old theosophical view makes the uni- 
verse a vast, compete, and perfe6l whole. 

Now the moment we postulate a double evolution, 
physical and spiritual, we have at the same time to 
admit that it can only be carried on by reincarnation. 
This is, in fa6l, demonstrated by science. It is 
shown that the matter of the earth and of all things 
physical upon it was at one time either gaseous or 
molten ; that it cooled ; that it altered ; that from its 
alterations and evolutions at last were produced all 
the great variety of things and beings. This, on the 
physical plane, is transformation or change from one 
form to another. The total mass of matter is about 
the same as in the beginning of this globe, with a very 
minute allowance for some star dust. Hence it must 
have been changed over and over again, and thus 
been physically reformed and reembpdied. Of course, 
to be stri6lly accurate, we cannot use the word rein- 
carnation, because * incarnate" refers to flesh. Let us 
say **reSmbodied,'* and then we see that both for mat- 
ter and for man there has been a constant change of 
form and this is, broadly speakm^^ **x^mQ."ax\v^\R?svr 
As to the whole mass of maUex, l\ie.9LoScriX^^Ss.'^^>^ 



62 THE OCEAN OF THEOSOPHY. 

will all be raised to man's estate when man has gone 
further on himself. There is no residuum left after 
man's final salvation which in a mysterious way is to 
be disposed of or done away with in some remote dust- 
heap of nature. The true do6lrine allows for noth- 
ing like that, and at the same time is not afraid to 
give the true disposition of what would seem to be a 
residuum. It is all worked up into other states, for 
as the philosophy declares there is no inorganic mat- 
ter whatever but that every atom is alive and has 
the germ of self-consciousness, it must follow that 
one day it will all have been changed. Thus what is 
now called human flesh is so much matter that one 
day was wholly mineral, later on vegetable, and now 
refined into human atoms. At a point of time 
very far from now the present vegetable matter 
will have been raised to the animal stage and 
what we now use as our organic or "fleshy matter will 
have changed by transformation through evolution 
into self-conscious thinkers, and so on up the whole 
scale until the time shall come when what is now 
known as mineral matter will have passed on to the 
human stage and out into that of thinker. Then at 
the coming on of another great period of evolution 
the mineral matter of that time will be some which 
is now passing through its lower transformations oh 
other planets and in other systems of worlds. This 
is perhaps a '*ianciful" scheme for the men of the 
present day, who are so accustomed to being called 
bad, sinful, weak, and utterly foolish from their 
birth that they fear to believe the truth about them- 
selves, but for the disciples of the ancient theoso- 
phists it is not impossible or fanciful, but is logical 
and vast. And no doubt it will one day be admitted 
by everyone when the mind of the western race 
has broken away from Mosaic chronology and Mo- 
saic ideas of men and nature. Therefore as to rein- 
carnation and metempsychosis we say that they are 
£rst to he applied to the wViole costtios axi^ xioX. ^qqa 



REINCARNATION AN ANCIENT DOCTRINE. 63 

to man. But as man is the most interesting object 
to himself, we will consider in detail its application 
to him. 

This is the most ancient of do6lrines and is be- 
lieved in now by more human minds than the num- 
ber of those who do not hold it. The millions iil 
the East almost all accept it ; it was taught by the 
Greeks ; a large number of the Chinese now believe 
it as their forefathers did before them; the Jews 
thought it was true, and it has not disappeared from 
their religion; and Jesus, who is called the founder 
of Christianity, also believed and taught it. In the 
early Christian church it was known and taught, and 
the very best of the fathers of the church believed 
and promulgated it. 

Christians should remember that Jesus was a Jew 
who thought his mission was to Jews, for he says in 
St. Matthew, * * I am not sent but unto the lost sheep 
of the house of Israel ". He must have well known 
the do6lrines held by them. They all believed in 
reincarnation. For them Moses, Adam, Noah, 
Seth, and others had returned to earth, and at the 
time of Jesus it was currently believed that the old 
prophet Elias was yet to return. So we find, first, , 
that Jesus never denied the do6lrine, and on various 
occasions assented to it, as when he said that John \ 
the Baptist was a6lually the Elias of old whom the . 
people were expe6ling. All this can be seen by con- \ 
suiting St. Matthew in chapters xvii, xi, and others. ] 

In these it is very clear that Jesus is shown as ap- 
proving the do6lrine of reincarnation. And follow- 
ing Jesus we find St. Paul, in Romans ix, speaking '. 
of Esau and Jacob being actually in existence before • 
they were bom, and later such great Christian fathers 
as Origen, Synesius, and others believing and teach- i 
ing the theory. In Proverbs viii, 22, we have Solo- ; 
mon sajring that when the earth was made he was . 
present, and that, long before he coMld \\a.N<^ >:ife.^'^ 
horn as Solomon, his deliglils ^et^ m XXv^ \v^\\.-^x5v^ 



64 THE OCEAN OF THEOSOPHY. 

parts of the earth with the sons of men. St. John 
the Revelator says in Revs, iii, 12, he was told in a 
vision which refers to the voice of God or the voice 
of one speaking for God, that whosoever should 
overcome would not be under the necessity of **going 
out " any more, that is, would not need to be rein- 
carnated. For five hundred years after Jesus the 
do6lrine was taught in the church until the council 
of . Constantinople. Then a condemhation was 
passed upon a phase of the question which has been 
regarded by many as against reincarnation, but if 
that condemnation goes against the words of Jesus 
it is of no effe6l. It does go against him, and thus 
the church is in the position ot saying in effedl that 
Jesus did not know enough to curse, as it did, a 
do6lrine known and taught in his day and which was 
brought to his notice prominently and never con- 
demned but in fa6t approved by him. Christianity 
is a Jewish religion, and this do6trine of reincarna- 
tion belongs to it historically by succession from the 
Jews, and also by reason of its having been taught 
by Jesus and the early fathers of the church. If 
there be any truthful or logical way for the Christian 
church to get out of this position — excluding, of 
course, dogmas of the church — the theosophist 
^ould like to be shown it. Indeed, the theosophist 
holds that whenever a professed Christian denies the 
theory he thereby sets up his judgment against that 
of Jesus, who must have known more about the 
matter than those who follow him. It is the anathema 
hurled by the church council and the absence of the 
do6lrine from the teaching now that have damaged 
Christianity and made of all the Christian nations 
people who pretend to be followers of Jesus and the 
law of love, but who really as nations are followers 
of the Mosaic law of retaliation. For alone in rein- 
carnation is the answer to all the problems of life, 
and in it and Karma is the force that will make men 
pursue in fa6l the ethics they liave m xK^ot-^, It is 



WHO AND WHAT REINCARNATES. 65 

the aim of the old philosophy to restore this do<5hine I 
to whatsoever religion has lost it; and hence we call 1 
it the *'lost chord of Christianity*'. \ 

But who or what is it that reincarnates? It is not 
the body, for that dies and disintegrates; and but 
few of us would like to be chained forever to such 
bodies as we now have, admitted to be inf e6led with 
disease except in the case of the savage. It is not 
the aslral body, for, as shown, that also has its term 
and must go to pieces after the physical has gone. 
Nor is it the passions and desires. They, to be sure, 
have^ very long term, because they have the power 
te-Xeproduce themselves in each life so long as we 
do not eradicate them. And reincarnation provides 
for that, since we are given by it many opportunities 
of slowly, one by one, killing off the desires and 
passions which mar the heavenly pi6lure of the 
spiritual man. 

It has been shown how the passional part of us 
coalesces with the astral after death and makes a 
seeming being that has a short life to live while it is 
disintegrating. When the separation is complete be- 
tween the body that has died, the astral body, and 
the passions and desires — life having begun to busy 
itself with other forms — the Higher Triad, Manas, 
Buddhi^ and Atma, who are the real man, immediately 
go into another state, and when that state, which is 
called Devachan, or heaven, is over, they are attrac- 
ted back to earth for reincarnation. They are the 
immortal part of us ; they, in f a6l, and no other are , 
we. . This should be firmly grasped by the mind, for 
upon its clear understanding depends the compre- 
hension of the entire do6lrine. What stands in the 
way of the modern western man's seeing this clearly 
is the long training we have all had in materialistic 
science and materializing religion, both of which 
kave made the mere physical body too prominent. 
The one has taught of matter alotve a.i;\d l\\e. <^^3?sfex 
has j>reacied the resurre^Stiou oi xtv^^^Q?^.^^^^^^'^^^ 



' 66 THE OCEAN OF THEOSOPHY. 

against Gommon sense, fa6l, logic, and testimony. 

But there is no doubt that the theory of the bodily 

resurredlion has arisen from the corruption of the 

/ older and true teaching, Resurre6lion is founded 

/ on what Job says about seeing his redeemer in his 

' flesh, and on St. Paul's remark that the body was 

' raised incorruptible. But Job was an Egyptian who 

j spoke of seeing his teacher or initiator, who was 

j the redeemer, and Jesus and Paul referred lo the 

spiritual body only. 

Although reincarnation is the law of nature, the 
complete trinity of Atma-Buddhi- Manas does not yet 
fully incarnate in this race. They use and occupy 
the body by means of the entrance of Manas^ the 
lowest of the three, and the other two shine upon it 
from above, constituting the God in Heaven. This 
was symbolized in the old Jewish teaching about the 
Heavenly Man who stands with his head in heaven 
and his feet in hell. That is, the head Atma and 
Buddhi are yet in heaven, and the feet, Manas y walk 
in hell, which is the body and physical life. For 
that reason man is not yet fully conscious, and reincar- 
nations are needed to at last complete the incarnation 
of the whole trinity in the body. When that has 
been accomplished the race will have become as gods, 
and the godlike trinity being in full possession the 
entire mass of matter will be perfe6led and raised up 
for the next step. This is the real meaning of **the 
word made flesh ". It was so grand a thing in the 
case of any single person, such as Jesus or Buddha, 
as to be looked upon as a divine incarnation. And 
out of this, too, comes the idea of the crucifixion, A 
for Manas is thus crucified for the purpose of raising \ 
\ up the thief to paradise. 

It is because the trinity is not yet incarnate in the 

race that life has so many mysteries, some of which 

are showing themselves from day to day in all the 

various experiments made on and in man. 

The physician knows not wlvat. liie \^ not why the" 



NO REINCARNATION INTO ANIMALS. 67 

body moves as it does, because the spiritual portion 
is yet enshrouded in the clouds of heaven ; the sci- 
entist is wandering in- the dark, confounded and con- 
fused by all that hypnotism and other strange things 
bring before him, because the conscious man is out 
of sight on the very top of the divine mountain, thus 
compelling the learned to speak of the ** subconscious 
mind'*, the ** latent personality", and the like; and 
the priest can give us no light at all because he de- 
nies man's god-like nature, reduces all to the level 
of original sin, and puts up<5n our conception of God 
the black mark of inability to control or manage the 
creation without invention of expedients to cure 
supposed errors. But this old truth solves the riddle 
and paints God and Nature in harmonious colors. 

Reincarnation does not mean that we go into ani- 
mal forms after death, as is believed by some Eastern 
peoples. **Once a man always a man " is the saying 
in the Great Lodge. But it would not be too much 
punishment for some men were it possible to con- 
demn them to rebirth in brute bodies ; however na- 
ture does not go by sentiment but by law, and we, not 
being able to see all, cannot say that the brutal man 
is brute all through his nature. And evolution hav- 
ing brought Manas the Thinker and Immortal Person 
on to this plane, cannot send him back to the brute 
which has not Manas, 

By looking into two explanations for the literal ac- 
ceptation by some people in the East of those laws 
of Manu which seem to teach the transmigrating 
into brutes, inse6ls, and so on, we can see how the 
true student of this do6lrine will not fall into the 
same error. 

The first is, that the various verses and books 
teaching such transmigration have to do with the 
aftual method of reincarnation, that is, with the ex- 
planation of the a6lual physical processes which have 
to be undergone by the Ego in passing from the \itiL- 
^jnbodied to the embodied slale^ axA ^^^ ^S^ *Oc«i 



68 THE OCEAN OF THEOSOPHY. 

roads, ways, or means of descent from the invisible 
to the visible plane. This has not yet been plainly 
explained in Theosophical books, because on the one 
hand it is a delicate matter, and on the other the de- 
tails would not as yet be received even by Theoso- 
phists with credence, although one day they will be. 
And as these details are not of the greatest import- 
ance they are not now expounded. But as we know 
that no human body is formed without the union of 
the sexes, and that the germs for such produ6lion 
are locked up in the sex:^s and must come from food 
which is taken into the body, it is obvious that foods 
have something to do with the reincarnating of the 
Ego. Now if the road to reincarnation leads through 
certain food and none other, it may be possible that 
if the Ego gets entangled in food which will not 
lead to the germ of physical reprodu6lion, a punish- 
ment is indicated where Manu says that such and 
such pra6tices will lead to transmigration, which is 
then a ** hindrance". I throw this out so far for the 
benefit of certain theosophists who read these and 
whose theories on this subje6l are now rather vague 
and in some instances based on quite other hypotheses. 
The second explanation is, that inasmuch as nature 
intends us to use the matter which comes into our 
body and astral body for the purpose, among others, 
of benefitting the matter by the impress it gets from 
association with the human Ego, if we use it so as to 
give it only a brutal impression it must fly back to 
the animal kingdom to be absorbed there instead of 
being refined and kept on the human plane. And 
as all the matter which the human Ego gathered to 
it retains the stamp or photographic impression of 
the human being, the matter transmigrates to the 
lower level when given an animal impress by the 
Ego. This a6lual fa6l in the great chemical labora- 
tory of nature could easily be misconstrued by the 
ignorant. But the present-day students know that 
once Manias the Thinker has attived ou \j£x^ ^^•^-vva l3« 



THE DOOR SHUT BELOW US. 69 

does not return to baser forms; first, because he 
does not wish to, and second, because he cannot. 
For just as the blood in the body is prevented by- 
valves from rushing back and engorging the heart, 
so in this greater system of universal circulation the 
door is shut behind the Thinker and prevents his 
retrocession. Reincarnation as a do6hine applying 
to the real man does not teach transmigration into 
kingdoms of nature below the human. 



, V 




CHAPTER IX. 

|N the West, where the obje6l of life is com- 
mercial, financial, social, oi: scientific suc- 
cess, that is, personal profit, aggrandize- 
ment, and power, the real life of man 
receives but little attention, and we, unlike the Ori- 
entals, give scant prominence to the doctrine of 
preexistence and reincarnation. That the church 
denies it is enough for many, with whom no argu- 
ment is of any use. Relying on the church, they do 
not wish to disturb the serenity of their faith in dog- 
mas that may be illogical ; and as they have been 
taught that the church can bind them in hell, a blind 
fear of the anathema hurled at reincarnation in the 
Constantinople council about 500 A.D., would alone 
debar them from accepting the accursed theory. 
And the church in arguing on the do6lrine urges 
the obje6lion that if men are convinced that they 
will live many lives, the temptation to accept the 
present and do evil without check will be too 
strong. Absurd as this seems, it is put forward by 
learned Jesuits, who say men will rather have the 
present chance than wait for others. If there were 
no retribution at all this would be a good obje6lion, 
but as Nature has also a Nemesis for every evil doer, 
and as each, under the law of Karma — which is that 
of cause and effe6l and perfe6l justice — must receive 
the exa6l consequences himself in every life for what 
good or bad deeds and thoughts he did and had in 
other lives, the basis for moral condu6l is secure. 
It is safe under this system, since no man can by any 
possibility, or favor, or edi6l, or belief escape the con- 
sequences, and each one who grasps this do6lrine 
will be moved by conscience and the whole power of 



RECOGNITION IN HEAVEN. 7 1 

nature to do well in order that he may receive good 
and become happy. 

It is maintained that the idea of rebirth is uncon- 
genial and unpleasant because on the one hand it is 
cold, allowing no sentiment to interfere, prohibiting 
us from renouncing at will a life which we have found 
to be sorrowful ; and on the other, that there appears 
to be no chance under it for us to see our loved ones 
who have passed away before us. But whether we 
like it or not Nature's laws go forward unerringly, 
and sentiment or feeling can in no way avert the 
consequence that must follow a cause. If we eat 
bad food bad results must come. The. glutton would 
have Nature permit him to gorge himself without 
the indigestion which will come, but Nature's laws 
are not to be thus put aside. Now, the obje6lion to 
reincarnation that we will not see our loved ones in 
heaven as promised in dogmatic religion, presup- 
poses a complete stoppage of the evolution and devel- 
opment of those who leave earth before ourselves, 
and also assumes that recognition is dependent on 
physical appearance. But as we progress in this 
life, so also must we progress upon leaving it, and it 
would be unfair to compel the others to await our 
arrival in order that we may recognize them. And 
if one refledls on the natural consequences of arising 
to heaven where all trammels are cast off, it must 
be apparent that those who have been there, say, 
twenty of mortal years before us must, in the nature 
of things mental and spiritual, have made a progress 
equal to many hundreds of years here under varied 
and very favorable circumstances. How then could 
we, arriving later and still imperfedl, be able to re- 
cognize those who had been perfe6ling themselves 
in heaven with such advantages? And as we know 
that the body is left behind to disintegrate, so, it is 
evident, recognition cannot depend, in the spiritual 
and mental life, on physical appearance. For not 
only is this thus plain, but smc^^^ ^T^"a^N'ax^'<:SN2X 



72 THE OCEAN OF THEOSOPHY. 

an unhandsome or deformed body often enshrines a 
glorious mind and pure soul, and that a beautifully 
formed exterior — such as in the case of the Borgias — 
may hide an incarnate devil in character, the physi- 
cal form gives no guarantee of recognition in that 
world where the body is absent And the mother 
who has lost a child who had grown to maturity must 
know that she loved the child when a baby as much 
as afterwards when the great alteration to later life 
had completely swept away the form and features of 
early youth. The Theosophists see that this objec- 
tion can have no existence in the face of the eternal 
and pure life of the soul. And Theosophy also 
teaches that those who are like unto each other and 
love each other will be reincarnated together when- 
ever the conditions permit. Whenever one of us 
has gone farther on the road to perfe6lion, he will 
always be moved to help and comfort those who be- 
long to the same family. But when one has become 
gross and selfish and wicked, no one would want his 
companionship in any life. Recognition depends 
on the inner sight and not on outward appearance ; 
hence there is no force in this obje6lion. And the 
other phase of it relating to loss of parent, child, or 
relative is based on the erroneous notion that as the 
parents give the child its body so also is given its 
soul. But soul is immortal and parentless; hence 
this obje6lion is without a root. 

Some urge that Heredity invalidates Reincarna- 
tion. We urge it as proof. Heredity in giving us 
a body in any family provides the appropriate envi- 
ronment for the Ego. The Ego only goes into the 
family which either completely answers to its whole 
nature, or which gives an opportunity for the work- 
ing out of its evolution, and which is also conne6led 
with it by reason of past incarnations or causes 
mutually set up. Thus the evil child may come to 
the presently good family because parents and child 
aro jndissolubly connected by past aftions. It is a 



4 HEREDITY A LIMITATION. 73 

chance for redemption to the child and the occasion 
of punishment to the parents. This points to bodily- 
heredity as a natural rule governing the bodies we 
must inhabit, just as the houses in a city will show 
the mind of the builders. And as we as well as our 
parents were the makers and influencers of bodies, 
took part in and are responsible for states of society 
in which the development of physical body and 
brain was either retarded or helped on, debased or 
the contrary, so we are in this life responsible for 
the civilization in which we now appear. But when 
we look at the chara6lers in human bodies, great 
inherent differences are seen. This is due to the 
soul inside, who is suffering or enjoying in the fam- 
ily, nation, and race his own thoughts and a6ls in 
the past lives have made it inevitable he should 
incarnate with. 

Heredity provides the tenement and also imposes 
those limitations of capacity of brain or body which 
are often a punishment and sometimes a help, but it 
does not affedl the real Ego. The transmission of 
traits is a physical matter, and nothing more than 
the coming out into a nation of the consequences of 
the prior lives of all Egos who are to be in that race. 
The limitations imposed on the Ego by any family 
heredity are exa6l consequences of that Ego's prior 
lives. The fadl that such physical traits and mental 
peculiarities are transmitted does not confute reincar- 
nation, since we know that the guiding mind and 
real charafter of each are not the result of a body 
and brain but are peculiar to the Ego in its essential 
life. Transmission of trait and tendency by means 
of parent and body is exa6lly the mode sele6led by 
nature for providing the incarnating Ego with the 
proper tenement in which to carry on its work. An- 
other mode would be impossible and subversive of 
order. 

Again, those who dwell on the objection from 
heredity forget that they ate a.cc:^tv\.>3kBXl\xv^ '^\^xc^s^3^^.- 



74 THE OCEAN OF THEOSOPHY. 

ies and overlooking divergencies. For while inves- 
tigations on the line of heredity have recorded many- 
transmitted traits, they have not done so in respe<3; 
to divergencies from heredity* vastly greater in num- 
ber. Every mother knows that the children of a 
family are as different in chara6ler as the fingers on 
one hand — they are all from the same parents, but 
all vary in chara6ler and capacity. 

But heredity as the great rule and as a complete 
explanation is absolutely overthrown by history, 
which shows no constant transmission of learning, 
power, and capacity. For instance, in the case of 
the ancient Egyptians long gone and their line of 
transmission shattered, we have no transmission to 
their descendants. If physical heredity settles the 
question of chara6ler, how has the great Egyptian 
chara6ler been lost? The same question holds in 
respe6l to other ancient and extin6l nations. And 
taking an individual illustration we have the great 
musician Bach, whose dire6t descendants showed a 
decrease in musical ability leading to its final disap- 
pearance from the family stock. But Theosophy 
teaches that in both of these instances — as in all like 
them — the real capacity and ability have only disap- 
peared from a family and national body, but are re- 
tained in the Egos who once exhibited them, being 
now incarnated in some other nation and family of 
the present time. 

Suffering comes to nearly all men, and a great 
many live lives of sorrow from the cradle to the 
grave, so it is obje6led that reincarnation is unjust 
because we suffer for the wrong done by some other 
person in another life. This objedlion is based on 
the false notion that the person in the other life 
was some one else. But in every life it is the same 
person. When we come again we do not take up 
the body of some one else, nor another's deeds, but 
are like an a6lor who plays many parts, the same 
adlor inside though the costumes and the lines re- 



MEMORY NOT ESSENTIAL TO JUSTICE. 75 

cited differ in each new play. Shakespeare was 
right in saying that life is a play, for the great, life 
of the soul is a drama; and each new life and re- 
birth another aft in which we assume another part 
and put on a new dress, but all through it we are 
the self-same person. So instead of its being unjust, 
it is perfe6t justice, and in no other manner could 
justice be preserved. 

But, it is said, if we reincarnate how is it that we 
do not remember the other life ; and further, as we 
cannot remember the deeds for which we suffer is it 
not unjust for that reason? Those who ask this al- 
ways ignore the fadl that they also have enjoyment 
and reward in life and are content to accept them 
without question. For if it is unjust to be punished 
for deeds we do not remember, then it is also inequi- 
table to be rewarded for other a6ls which have been 
forgotten. Mere entry into life is no fit foundation 
for any reward or punishment. Reward and punish- 
ment must be the just desert for prior condudl. 
Nature's law of justice is not imperfedl, and it is 
only the imperfection of human justice that requires 
the offender to know and remember in this life a 
deed to which a penalty is annexed. In the prior 
life the doer was then quite aware of what he did, 
and nature affixes consequences to his a6ls, being 
thus just. We well know that she will make the ef- 
fect follow the cause whatever we wish and whether 
we remember or forget what we did. If a baby is 
hurt in its first years by the nurse so as to lay the 
ground for a crippling disease in after life, as is often 
the casCj the crippling disease will come although 
the child neither brought on the present cause nor 
remembered aught about it. But reincarnation, with 
its companion do6lrine of Karma, rightly imderstood, 
shows now perfe6lly just the whole scheme of na- 
ture is. 

Memory of a prior life is not needed to ^xosvi^ NJssiaX 
we passed through that existence., uox \^ "Ccife \.^^ ^ 



76 THE OCEAN OF THEOSOPHY. 

not remembering a good objeftion. We forget the 
greyer part of the occurrences of the years and 
days of this life, but no one would say for that 
reason we did not go through these years. They 
were lived, and we retain but little of the details in 
the brain, but the entire effe6t of them on the char- 
a6ter is kept and made a part of ourselves. The 
whole mass of detail of a life is preserved in the 
inner man to be one day fully brought back to the 
conscious memory in some other life when we are 
perfe6led. And even now, imperfe6l as we are and 
little as we know, the experiments in hypnotism 
show that all the smallest details are registered in 
what is for the present known as the sub-conscious 
mind. The theosophical do6lrine is that not a sin- 
gle one of these happenings is forgotten in f a6l, and at 
the end of life when the eyes are closed and those 
about say we are dead every thought and circum- 
stance of life flash vividly into and across the mind. 
Many persons do, however, remember that they 
have lived before. Poets have sung of this, chil- 
dren know it well, until the constant living in an 
atmosphere of unbelief drives the recolle6lion from 
their minds for the present, but all are subje6t to the 
limitations imposed upon the Ego by the new brain 
in each life. This is why we are not able to keep 
the pi6lures of the past, whether of this life or the 
preceding ones. The brain is the instrument for the 
memory of the soul, and, being new in each life 
with but a certain capacity, the Ego is only able to 
use it for the new life up to its capacity. That capac- 
ity will be fully availed of or the contrary, just ac- 
cording to the Ego's own desire and prior condudl, 
because such past living will have increased or dimin- 
ished its power to overcome the forces of material 
existence. 

By living according to the diftates of the soul the 

brain may at leagt be made porous to the soul's 

recolle6iions ; if the contrary sort oi a. \\i^ \^ \'^^ 



INCREASE OR DECREASE OF POPULATION. 77 

then more and more will clouds obscure that remini- 
scence. But as the brain had no part in the life last 
lived, it is in general unable to remember. And 
this is a wise law^ for we should be very miserable if 
the deeds and scenes of our former lives were not 
hidden from our view until by discipline we become 
able to bear a knowledge of them. 

Another objection brought up is that under the 
dodlrine of reincarnation it is not possible to account 
for the increase of the world's population. This as- 
sumes that we know surely that its population has 
increased and are keeping informed of its fludlu- 
ations. But it is not certain that the inhabitants of 
the globe have increased, and, further, vast numbers 
of people are annually destroyed of whom we know 
nothing. In China year after year many thousands 
have been carried off by flood. Statistics of famine 
have not been made. We do not know by how many 
thousands the deaths in Africa exceed the births in 
any year. The obje6lion is based on imperfe6l 
tables which only have to do with western lands. 
It also assumes that there are fewer Egos out of 
incarnation and waiting to come in than the number 
of those inhabiting bodies, and this is incorre6l. Annie 
Besant has put this well in her ** Reincarnation " by 
saying that the inhabited globe resembles a hall in a 
town which is filled from the much greater popula- 
tion of the town outside; the number in the hall 
may vary, but there is a constant source of supply 
from the town. It is true that so far as concerns 
this globe the number of Egos belonging to it is 
definite ; but no one knows what that quantity is nor 
what is the total capacity of the earth for sustaining 
them. The statisticians of the day are chiefly in the 
West, and their tables embrace but a small se6tion 
of the history of man. They cannot say how many -i 
persons were incarnated on the earth at any prior / 
date when the globe was full in all ^^.x\.%^''ciS^<y^''^afc- 
quantity of egos willing or ^avVm^ \.o \ifc 



78 THE OCEAN OF THEOSOPHY. 

unknown to the men of to-day. The Masters of the- 
osophical knowledge say that the total number of 
such egos is vast, and for that reason the supply of 
those for the occupation of bodies to be bom over 
and above the number that die is sufficient. Then 
too it must be borne in mind that each ego for itself 
varies the length of stay in the post-mortem states. 
They do not reincarnate at the same interval, but 
come out of the state after death at different rates, 
and whenever there occurs a great number of deaths 
by war, pestilence, or famine, there is at once a rush 
of souls to incarnation, either in the same place or in 
3ome other place or race. The earth is so small a 
globe in the vast assemblage of inhabitable planets 
ther^ is a sufficient supply of Egos for incarnation 
hjsre. But with due respe6l to those who put this 
obje6tion, I do riot see that it has the slightest force 
or any relation to the truth of the dodlrine of rein- 
carnation. 




CHAPTER X. 

|NLESS we deny the immortalUy of man and 
the existence of soul, there are no sound 
arguments against the do<Slrine of preexis- 
tence and re-birth save such as rest on the 
Ji6tum of the church that each soui is a new creation. 
This didhim can be supported only by blind dogma- 
tism, for given a soul we must sooner or later arrive 
at the theory of re-birth, because even if each soul 
is new on this earth it must keep on living some- 
where after passing away, and in view of the known 
order of nature will have other bodies in other plan- 
ets or spheres. Theosophy applies to the self — ^^the 
thinker — the same laws which are seen everywhere 
in operation throughout nature, and those are all 
varieties of the great law that effedls follow causes 
and no effe6l is without a cause. The soul's immor- 
tality — believed in by the mass of humanity — de- 
mands embodiment here or elsewhere, and to be 
embodied means reincarnation. If we come to this 
earth for but a few years and then go to some other, 
the soul must be embodied there as well as here, 
and if we have travelled from some other world we 
must have had there too our proper vesture. The 
powers of mind and the laws governing its motion, 
its attachment, and its detachment as given in theo- 
sophical philosophy show that its reembodiment 
must be here, where it moved and worked, until such 
time as the mind is able to overcome the forces which 
chain it to this globe. To permit the involved entity 
to transfer itself to another scene of aftion before 
it had overcome all the causes drawing it here and 
without its having worked out its responsibilities to 
ptkeg? entities in the same stteaiQ. ot ^Nc^\i^-v^'^^<^^^^^^ 



8o THE OCEAN OF THEOSOPHY. 

be unjust and contrary to the powerful occult laws 
and forces which continually operate upon it. The 
early Christian Fathers saw this, and taught that the 
soul had fallen into matter and was obliged by the 
law of its nature to toil upward again to the place 
from which it came. They used an old Greek hymn 
which ran : 

Eternal Mind, thy seedling spark. 

Through this thin vase of clay. 
Athwart the waves of chaos dark 

Emits a timorous ray. 
This mind enfolding soul is sown, 

Incarnate germ m earth: 
In pity, blessed Lord, then own 

What claims in Thee its birth. 
Far forth from Thee, thou central fire. 

To earth's sad bondage cast. 
Let not the trembling spark expire ; 

Absorb thine own at last ! • 

Each human being has a definite charadler diflFer- 
ent from every other human being, and masses of 
beings aggregated into nations show as wholes that 
the national force and distinguishing peculiarities go 
to make up a definite and separate national charadler. 
These differences, both individual and national, are 
due to essential chara6ler and not to education. 
Even the dodlrine of the survival of the fittest 
should show this, for the fitness cannot come from 
nothing but must at last show itself from the coming 
to the surface of the a6lual inner chara6ler. And 
as both individuals and nations among those who 
are ahead in the struggle with nature exhibit an im- 
mense force in their chara6ler, we must find a place 
and time where the force was evolved. These, 
Theosophy says, are this earth and the whole per- 
iod during which the human race has been on the 
planet. 

So, then, while heredity has something to do with 
the difference in chara6ler as to force and morale, 
swaying the soul and mind a little and furnishing 
also the appropriate place ioT leeeiNm^ Te^«:t^ «sA 



DIFFERENCES OF CHARACTER PROVE REBIRTH. 8l 

punishment, it is not the cause for the essential na- 
ture shown by every one. 

But all these differences, such as those shown by 
babes from birth, by adults as charadler comes forth 
more and more, and by nations in their history, are 
due to long experience gained during many lives on 
earth, are the outcome of the soul's own evolution. 
A survey of one short human life gives no ground 
for the produdlion of his inner nature. It is needful 
that each soul should have all possible experience, 
and one life cannot give this even under the best 
conditions. It would be folly for the Almighty to 
put us here for such a short time, only to remove us 
just when we had begun to see the obje6l of life and 
the possibilities in it. The mere selfish desire of a 
person to escape the trials and discipline of life is 
not enough to set nature's laws aside, so the soul 
must be reborn until it has ceased to set in motion 
the cause of rebirth, after having developed charac- 
ter up to its possible limit as indicated by all the va- 
rieties of human nature, when every experience has 
been passed through, and not until all of truth that 
can be known has been acquired. The vast dispar- 
ity among men in respe6l to capacity compels us, if 
we wish to ascribe justice to Nature or to God, to 
admit reincarnation and to trace the origin of the 
disparity back to the past lives of the Ego. For 
people are as much hindered and handicapped, 
abused and made the vi6lims of seeming injustice 
because of limited capacity, as they are b\ reason 
of circumstances of birth or education. We see the 
uneducated rising above circumstances of family and 
training, and often those bom in good famiMes have 
very small capacity ; but the troubles of nations and 
families arise fron want of capacity nir)re than from 
any other cause. And if we consider savage races 
only, there the seeming injustice is enormous. For 
many savages have good a6lual brain capacity but 
still are savage. This is because \.\ve ^^c> Vcv >CS\'sx 



82 THE OCEAN OF THEOSOPHY. 

body IS still savage and undeveloped, for in contrast 
to the savage there are many civilized men with 
small a6lual brain force who are not savage in Ma- 
ture because the indwelling Ego has had long ex- 
perience in civilization during other lives, and being 
a more developed soul has power to use the brain 
instrument to its highest limit. 

Each man feels and knows that he has an individ- 
uality of his own, a personal identity which bridges 
over not only the gaps made by sleep but also those 
sometimes supervening on temporary lesions in the 
brain. This identity never breaks from beginning 
to end of life in the normal person, and only the 
persistence and eternal chara6ler of the soul will ac- 
count for it. 

So, ever since we began to remember, we know 
that our personal identity has not failed us, no matter 
how bad may be our memory. 'This disposes of the 
argument that identity depends on recolledlion, for 
the reason that if it did depend alone on recollecSlion 
we should each day have to begin over again, as we 
cannot remember the events of the past in detail, 
and some minds remember but little yet feel their 
personal identity. And as it is often seen that some 
who remember the least insist as strongly as the 
others on their personal identity, that persistence of 
feeling must come from the old and immortal soul. 
Viewing life and its probable obje6l, with all the 
varied experience possible for man, one must be 
forced to the conclusion that a single life is not 
enough for carrying out all that is intended by Na- 
ture, to say nothing of what man himself desires to 
do. The scale of variety in experience is enormous. 
There is a vast range of powers latent in man which 
we see may be developed if opportunity be given. 
Knowledge infinite in scope and diversity lies before 
us, and especially in these days when special inves- 
tigation is the rule. We perceive that we have high 
aspirations with no time to reach up to their measure, 



ONE LIFE INADEQUATE FOR DEVELOPMENT. 83 

while the great troop of passions and desires, selfish 
motives and ambitions, war with us and among them- 
selves, pursuing us even to the door of death. All 
these have to be tried, conquered, used, subdued. 
One life is not enough for all this. To say that we 
have but one life here with such possibilities put be- 
fore us and impossible of development is to make the 
universe and life a huge and cruel joke perpetrated 
by a powerful God who is thus accused, by those 
who believe in a special creation of souls, of tri- 
umphing and plapng with puny man just because 
that man is small and the creature of the Almighty. 
A human life at most is seventy years ; statistics re- 
duce this to about forty ; and out of that little re- 
mainder a large part is spent in sleep and another 
part in childhood. Thus in one life it is perfe6lly 
impossible to attain to the merest fraftion of what 
Nature evidently has in view. We see many truths 
vaguely which a life gives us no time to grasp, and 
especially is this so when men have to make such a 
struggle to live at all. Our faculties are small or 
dwarfed or weak ; one life gives no opporttmity to 
alter this ; we perceive other powers latent in us that 
cannot possibly be brought put in such a small space 
of time ; and we have much more than a suspicion 
thai the extent of the field of truth is vastly greater 
than the narrow circle we are confined to. It is not 
reasonable to suppose that either God or nature pro- 
jedls us into a body simply to fill us with bitterness 
because we can have no other opportunity here, but 
rather we must conclude that a series of incarnations 
has led to the present condition, and that the process 
of coming here again and again must go on for the 
purpose of affording us the opportunity needed. 

The mere fa6t of dying is not of itself enough to 
bring about development of faculties or the elimi- 
nation of wrong tendency and inclination. If we 
assume that upon entering heaven we at once ac- 
quire all knowledge and purity, then that state af- 



84 THE OCEAN OF THEOSOPHY. 

ter death is reduced to a dead level and life itself 
with all its discipline is shorn of every meaning. 
Some of the churches teach of a school of discipline 
after death where it is impudently stated that the 
Apostles themselves, well known to be ignorant 
men, are to be the teachers. This is absurd and de- 
void of any basis or reason in the natural order. 
Besides, if there is to be such subsequent discipline, 
why were we proje6led into life at all? And why 
after the suffering and the error committed are we 
taken from the place where we^idid our a6ls? The 
only solution left is in reincarnation. We come back 
to earth because on it and with the beings upon it our 
deeds were performed ; because it is the only proper 
place where punishment and reward can be justly 
meted out ; because here is the only natural spot in 
which to continue the struggle toward perfe6lion, 
toward the development of the faculties we have 
and the destru6lion of the wickedness in us. Jus- 
tice to ourselves and to all other beings demands it, 
for we cannot live for ourselves, and it would be un- 
just to permit some of us to escape, leaving those 
who were participants with us to remain or to be 
plunged into a hell of eternal duration. 

The persistence of savagery, the rise and decay 
of nations and civilizations, the total extindlion of 
nations, all demand an explanation found nowhere 
but in reincarnation. Savagery remains because 
there are still Egos whose experience is so limited 
that they are still savage; they will come up into 
higher races when ready. Races die out because 
the Egos have had enough of the experience that 
sort of race gives. So we find the red Indian, the 
Hottentot, the Easter Islanders, and others as ex- 
amples of races deserted by high Egos and as they 
are dying away other souls who have had no higher 
life in the past enter into the bodies of the race to 
go on using them for the purpose of gaining such 
experience as the race body will give. A race could 



EGOS LEAVE A RACE. 85 

not possibly arise and then suddenly go out. We see 
that such is not the case, but science has no explana- 
tion ; it simply says that this is the f a6l, that nations 
decay. But in this explanation no account is taken 
of the inner man nor of the recondite subtle and oc- 
cult laws that unite to make a race. Theosophy shows 
that the energy drawn together has to expend itself 
gradually, and therefore the reprodu6lion of bodies of 
the charadler of that race will go on, though the Egos 
are not compelled to inhabit bodies of that sort any 
longer than while they are of the same development 
as the race. Hence a time comes when the whole 
mass of Egos which built up the race leaves it for 
another physical environment more like themselves. 
The economy of Nature will not permit the physical 
race to suddenly fade away, and so in the real order 
of evolution other and less progressed Egos come in 
and use the forms provided, keeping up the produc- 
tion of new bodies but less and less in number each 
century. These lower Egos are not able to keep up 
to the limit of the capacity of the congeries of ener- 
gies left by the other Egos, and so while the new set 
gains as much experience as is possible the race in 
'time dies out after passing through its decay. This 
is the explanation of what we may call descending 
savagery, and no other theory will meet the fadls. 
It has been sometimes thought by ethnologists that 
the more civilized races kill off the other, but the 
fa6l is that in consequence of the great difference 
between the Egos inhabiting the old race body and 
the energy of that body itself, the females begin to 
be sterile, and thus slowly but surely the number of 
deaths exceeds the births. China itself is in process 
of decay, she being now in the almost stationary 
stage just before the rush downward. Great civi- 
lizations like those of Egypt and Babylon have gone 
because the souls who made them have long ago 
reincarnated in the great conquering nations of Eu- 
rope and the present American, cou'^vcvfc'vxX^. ^ 



S6 THE OCEAN OF THEOSOPHY. 

nations and races they have been totally reincar- 
nated and bom again for greater and higher pur- 
poses than ever. Of all the old races the Aryan 
Indian alone yet remains as the preserver of the 
old do6lrines. It will one day rise again to its old 
heights of glory. 

The appearance of genuises and great minds in 
families destitute of these qualities, as well as the 
extinftion from a family of the genius shown by 
some ancestor, can only be met by the law of re- 
birth. Napoleon the First came in a family wholly 
unlike him in power and force. Nothing in his 
heredity will explain his chara6ler. He said him- 
self, as told in the Memoirs of Prince Talleyrand, 
that he was Charlemagne. Only by assuming for 
him a long series of lives giving the right line of evo- 
lution or cause for his mind and nature and force 
to be brought out, can we have the slightest idea 
why he or any other great genius appeared at all. 
Mozart when an infant could compose orchestral 
score. This was not due to heredity, for such a 
score is not natural, but is forced, mechanical, and 
wholly conventional, yet he understood it without 
schooling. How? Because he was a musician rein- " 
camated, with a musical brain furnished by his fam- 
ily and thus not impeded in his endeavors to show 
forth his musical knowledge. But stronger yet is 
the case of Blind Tom, a negro whose family could 
not by any possibility have a knowledge of the piano, 
a modem instrument, so as to transmit that knowledge 
to the atoms of his body, yet he had great musical 
power and knew the present mechanical musical scale 
on the piano. There are hundreds of examples like 
these among the many prodigies who have appeared 
to the world's astonishment. In India there are 
many histories of sages bom with complete knowl- 
edge of philosophy and the like, and doubtless in all 
nations the same can be met withi This bringing 
back of knowledge also explams mstvufit^ for that is 



INHERENT IDEAS AND INSTINCT. 87 

no more than recolle6lion divisible into physical and 
mental memory. It is seen in the child and the ani- 
mal, and is no more than the result o£ previous 
experience. And whether we look at the new-bom 
babe flinging out its arms for self-prote6lion, or the 
animal with very strong instin6lual power, or the bee 
building a cell on the rules of geometry, it is all the 
effe6l of reincarnation adling either in the mind or 
physical cell, for under what was first laid down no 
atom is devoid of life, consciousness, and intelligence 
of its own. 

In the case of the musician Bach we have proof 
that heredity counts for nothing if the Ego is not ad- 
vanced, for his genius was not borne down his family 
line; it gradually faded out, finally leaving the fam- 
ily stream entirely. So, too, the coming of idiots 
or vicious children to parents who are good, pure, or 
highly intelledlual is explained in the same way. 
They are cases where heredity is set at nought by a 
wholly bad or deficient Ego. 

And lastly, the fa6l that certain inherent ideas are 
common to the whole race is explained by the sages 
as due to recolle6lion of such ideas, which were im- 
planted in the human mind at the very beginning of 
its evolutionary career on this planet by those broth- 
ers and sages who learned their lessons and were 
perfedled in former ages long before the develop- 
ment of this globe began. No explanation for in- 
herent ideas is offered by science that will do more 
than say, ** they exist ". These were adlually taught 
to the mass of Egos who are engaged in this earth's 
evolution ; they were imprinted or burned into their 
natures, and always recoUedled ; they follow the Ego 
through the long pilgrimage. 

It has been often thought that the opposition to re- 
incarnation has been solely based on prejudice, when 
not due to a dogma which can only stand when the 
mind is bound down and prevented from using its 
own powers. It is a doiSlrine \.\v^ rcvo^\,TvO^^ ofl -^Ji^ 



88 



THE OCEAN OF THEOSOPHY. 



and with its companion one of Karma, next to be 
considered, it alone gives the basis for ethics. There 
is no doubt in my mind that the founder of Christ- 
ianity took it for granted and that its present absence 
from that religion is the reason for the contradi6lion 
between the professed ethics of Christian nations 
and their adlual praftises which are so contrary to 
the morals given out by Jesus. 




CHAPTER XI. 

lARMA is an unfamiliar word for Western 
ears. It is the name adopted by Theoso- 
phists of the nineteenth century for one of 
the most important of the laws of nature. 
Ceaseless in its operation, it bears alike upon planets, 
systems of planets, races, nations, families, and indi- 
viduals. It is the twin do6trine to reincarnation. 
So inextricably interlaced are these two laws that it 
is almost impossible to properly consider one apart 
from the other. No spot or being in the universe is 
exempt from the operation of Karma, but all are 
under its sway, punished for error by it yet benefi- 
cently led on, through discipline, rest, and reward, 
to the distant heights of perfe6lion. It is a law so 
comprehensive in its sweep, embracing at once our 
physical and our moral being, that it is only by para- 
phrase and copious explanation one can convey its 
meaning in English. For that reason the Sanscrit 
term Karma was adopted to designate it. 

Applied to man's moral life it is the law of ethical 
causation, justice, reward and punishment ; the cause 
for birth and rebirth, yet equally the means for es- 
cape from incarnation. Viewed from another point 
it is merely effe6l flowing from cause, adlion and re- 
a6lion, exa6l result for every thought and a6l. It is 
a6l and the result of a6l ; for the word's literal mean- 
ing is a6lion. Theosophy views the Universe as an 
intelligent whole, hence every motion in the Universe 
is an a6lion of that whole leading to results, which 
themselves become causes for further results. View- 
ing it thus broadly, the ancient Hindus said that every 
being up to Brahma was under the rule of Karma. 
It is not a being but a \aw. \}cv^ xxmN^x'sals.X'^;:^ '^Jl 



90 THE OCEAN OF THEOSOPHY. 

harmony which unerringly restores all disturbance 
to equilibrium. In this the theory confli6ls with the 
ordinary conception about God, built up from the 
Jewish system, which assumes that the Almighty as 
a thinking entity, extraneous to the Cosmos, builds 
up, finds his constru6lion inharmonious, out of pro- 
portion, errant, and disturbed, and then has to pull 
down, destroy, or punish that which he created. 
This has either caused thousands to live in fear of 
God, in compliance with his assumed commands, 
with the selfish objedl of obtaining reward and se- 
curing escape from his wrath, or has plunged them 
into darkness which comes from a denial of all spir- 
itual life. But as there is plainly, indeed painfully, 
evident to every human being a constant destruc- 
ion going on in and around us, a continual war not 
only among men but everywhere through the whole 
solar system, causing sorrow in all diredlions, rea- 
son requires a solution of the riddle. The poor, who 
see no refuge or hope, cry aloud to a God who makes 
no reply, and then envy springs up in them when 
they consider the comforts and opportunities of the 
rich. They see the rich profligates, the wealthy 
fools, enjoying themselves unpunished. Turning 
to the teacher of religion, they meet the reply to 
their questioning of the justice which will permit 
such misery to those who did nothing requiring 
them to be bom with no means, no opportunities 
for education, no capacity to overcome social, racial, 
or circumstantial obstacles, **It is the will of God". 
Parents produce beloved offspring who are cut off 
by death at an untimely hour, just when all prom- 
ised well. They too have no answer to the question 
**Why am I thus afflidled?" but the same unreason- 
able reference to an inaccessible God whose arbitrary 
will causes their misery. Thus in every walk of life, 
loss, injury, persecution, deprivation of opportunity, 
nature's own forces working to destroy the happi- 
ness of man, death, reverses, disappomttcient con- 



BYGONE ACT BREEDS BLISS OR WOE. 9 1 

tinually beset good and evil men alike. But no- 
where is there any answer or relief save in the an- 
cient truths that each man is the maker and fashioner 
of his own destiny, the only one who sets in motion 
the causes for his own happiness and misery. In 
one life lie sows and in the next he reaps. Thus on 
and forever, the law of Karma leads him. 

Karma is a beneficent law wholly merciful, relent- 
lessly just, for true mercy is not favor but impartial 

justice. 

**My brothers! each man's life 

The outcome of his former living is ; 
The bygone wrongs bring forth sorrows and woes, 

The bygone right breeds bliss. . . . 

This is the doctrine of Karma." 
How is the present life affedled by that bygone 
right and wrong a6l, and is it always by way of pun- 
ishment? Is Karma only fate under another name, 
an already fixed and formulated destiny from which 
no escape is possible, and which therefore might 
make us careless of a6l or thought that cannot affe6l 
destiny? It is not fatalism. Everything done in a 
former body has consequences which in the new 
birth the Ego must enjoy or suffer, for, as St. 
Paul said: ** Brethren, be not deceived. God is not 
mocked, for whatsoever a man soweth that shall 
he also reap." For the effeft is in the cause, and 
Karma produces the manifestation of it in the body, 
brain, aud mind furnished by reincarnation. And 
as a cause set up by one man has a distin6l relation 
to him as a centre from which it came, so each 
one experiences the results of his own a6ls. We 
may sometimes seem to receive effedls solely from 
the a6ls of others, but this is the result of our own 
a6ls and thoughts in this or some prior life. We 
perform our a6ls in company with others always, and 
the a6ls with their underlying thoughts have rela- 
tion always to other persons and to ourselves. 

No a6l is performed without a thought at its root 
either at the time of performarice ot as»\^^^vci.'^\.ci\^-. 



92 THE OCEAN OF THEOSOPHY. 

These thoughts are lodged in that part of man 
which we have called Manas — the mind, and there 
remain as subtle but powerful links with magnetic 
threads that enmesh the solar system, and through 
which various eff e6ls are brought out. The theory- 
put forward in earlier pages that the whole system 
to which this globe belongs is alive, conscious on 
every plane, though only in man showing sglf-con- 
sciousness, comes into play here to explain how the 
thought under the a6l in this life may cause result 
in this or the next birth. The marvellous modem 
experiments in hypnotism show that the slightest 
impression, no matter how far back in the history of 
the person, may be waked up to life, thus proving it 
is not lost but only latent. Take for instance the 
case of a child bom humpbacked and very short, the 
head sunk between the shoulders, the arms long and 
legs curtailed. Why is this? His karma for thoughts 
and a6ls in a prior life. He reviled, persecuted, or 
otherwise injured a deformed person so persistently or 
violently as to imprint in his own immortal mind the 
deformed pidlure of his vi6lim. For in proportion to 
the intensity of his thought will be the intensity and 
depth of the pidlure. It is exa6lly similar to the ex- 
posure of the sensitive photographic plate, whereby, 
just as the exposure is long or short, the impression 
in the plate is weak or deep. So this thinker and 
a6lor — the Kgo — coming again to rebirth carries 
with him this pifture, and if the family to which he 
is attradled for birth has similar physical tendencies 
in its stream, the mental pidlure causes the newly- 
forming astral body to assume a deformed shape by 
eleftrical and magnetic osmosis through the mother 
of the child. And as all beings on earth are indis- 
solubly joined together, the misshapen child is the 
karma of the parents also an exa6l consequence for 
similar a6ls and thoughts on their part in other lives. 
Here is an exaftitude of justice which no other the- 
ory will furnish. 



CLASSES OF KARMA. 93 

But as we often see a deformed human being — 
continuing the instance merely for the purpose of il- 
lustration — ^having a happy disposition, an excellent 
intelle6l, sound judgment, and every good moral 
quality, this very instance leads us to the conclusion 
that karma must be of several different kinds in 
every individual case, and also evidently operates in 
more than one department of our being, with the 
possibility of being pleasant in effe6l for one portion 
of our nature and unpleasant for another. 

Karma is of three sorts : 

First — that which has not begun to produce any 
effe6l in our lives owing to the operation on us of 
some other karmic causes. This is under a law well 
known to physicists, that two opposing forces tend 
to neutrality, and that one force may be strong 
enough to temporarily prevent the operation of an- 
other one. This law works on the unseen mental 
and karmic planes or spheres of being just as it does 
on the material ones. The force of a certain set of 
bodily, mental, and psychical faculties with their 
tendencies may wholly inhibit the operation on us 
of causes with which we are connedled, because the 
whole nature of each person is used in the carrying 
out of this law. Hence the weak and mediocre fur- 
nish a weak focus for karma, and in them the gen- 
eral result of a lifetime is limited, although they 
may feel it all to be very heavy. But that person 
who has a wide and deep-reaching chara6ler and 
much force will feel the operation of a greater 
quantity of karma than the weaker person. 

Second — that karma which we are now making or 
storing up by our thoughts and a6ls, and which will 
operate in the future when the appropriate body, 
mind, and environment are taken up by the incar- 
nating Ego in some other life, or whenever obstruc- 
tive karma is removed. 

This bears both on the present l\i^ ^tA "Oc^fc xsari^^. 
one. For one may in this \iie coxo.^ \.o ^.^c^xv\.-^^^J^^^^ 



94 THE OCEAN OF THEOSOPHY. 

all previous causes being worked out, new- karma, or 
that which is unexpened, must begin to operate. 

Under this are those cases where men have sud- 
den reverses of fortune or changes for the better 
either in circumstances or charadler. A very impor- 
tant bearing of this is on our present condu6l. 
While old karma must work out and cannot be 
stopped, it is wise for the man to so think and a6t 
now under present circumstances, no matter what 
they are, that he shall produce no bad or prejudi- 
cial causes for the next rebirth or for later years in 
this life. Rebellion is useless, for the law works on 
whether we weep or rejoice. The great French en- 
gineer, de Lesseps, is a good example of this class 
of karma. Raised to a high pitch of glory and 
achievement for many years of his life, he suddenly 
falls covered with shame through the Panama canal 
scandal. Whether he was innocent or guilty, he has 
the shame of the conne6lion of his name with a na- 
tional enterprise all besmirched with bribery and 
corruption that involved high officials. This was 
the operation of old karmic causes on him the very 
moment those which had governed his previous 
years were exhausted. Napoleon I is another, for 
he rose to a very great fame, then suddenly fell and 
died in exile and disgrace. Many other cases will 
occur to every thoughtful reader. 

Third — that karma which has begun to produce 
results. It is the operating now in this life on us of 
causes set up in previous lives in company with 
other Egos. And it is in operation because, being 
most adapted to the family stock, the individual 
body, astral body, and race tendencies of the pres- 
ent incarnation, it exhibits itself plainly, while other 
unexpended karma awaits its regular turn. 

These three classes of karma govern men, ani- 
mals, worlds, and periods, of evolution. Every ef- 
feiSl flows from a cause precedent, and as all beings 
are constantly being rebon> t\\ey axe eox^lmuallY 



KARMA HAS THREE FIELDS OF ACTION. 9S 

experiencing the effe6ls of their thoughts and a6ls 
(which are themselves causes) of a prior incarnation. 
And thus each one answers, as St. Matthew says, for 
every word and thought ; none can escape either by 
prayer, or favor, or force, or any other intermediary. 

Now as karmic causes are divisible into three 
classes, they must have various fields in which to 
work. They operate upon man in his mental and 
intelle6lual nature, in his psychical or soul nature, 
and in his body and circumstances. The spiritual 
nature of man is never affe6led or operated upon by 
karma. 

One species of karma may aft on the three speci- 
fied planes of our nature at the same time to the 
same degree, or there may be a mixture of the causes, 
some on one plane and some on another. Take a 
deformed person who has a fine mind and a defi- 
ciency in his soul nature. Here punitive or unpleas- 
ant karma is operating on his body while in his 
mental and intelle6lual nature good karma is being 
experienced, but psychically the karma, or cause, 
being of an indifferent sort the result is indifferent. 
In another person other combinations appear. He 
has a fine body and favorable circumstances, but the 
chara6ler is morose, peevish, irritable, revengeful, 
morbid, and disagreeable to himself and others. 
Here good physical karma is at work with very bad 
mental, intelleftual, and psychical karma. Cases 
will occur to readers of persons bom in high station 
having every opportunity and power, yet being im- 
becile or suddenly becoming insane. 

And just as all these phases of the law of karma 
have sway over the individual man, so they similarly 
operate upon races, nations, and families. Each race 
has its karma as a whole. If it be good that race 
goes forward. If bad it goes out — annihilated as a 
race — ^though the souls concerned take up their 
karma in other races and bodies. Nations cannot 
escape their national karma, and any tia\.\OT^ 'Ocia.\.\\a& 



g6 THE OCEAN OF THEOSOPHY. 

a6led in a wicked manner must suffer some day, be 
in soon or late. The karma of the nineteenth cen- 
tury in the West is the karma of Israel, for even the 
merest tyro can see that the Mosaic influence is the 
strongest in the European and American nations. 
The old Aztec and other ancient American peoples 
died out because their own karma — the result of 
their own life as nations in the far past — fell upon 
and destroyed them. With nations this heavy oper- 
ation of karma is always through famine, war, con- 
vulsion of nature, and the sterility of the women of 
the nation. The latter cause comes near the end and 
sweeps the whole remnant away: And the individual 
in race or nation is warned by this great do6lrine that 
if he falls into indifference of thought and a6l, thus 
moulding himself into -the general average karma 
of his race or nation, that national and race karma 
will at last carry him off in the general destiny. 
This is why teachers of old cried, ** Come ye out and 
be ye separate '*. 

With reincarnation the do6lrine of karma explains 
the misery and suffering of the world, and no room 
is left to accuse Nature of injustice. 

The misery of any nation or race is the diredl re- 
sult of the thoughts and a6ls of the Egos who make 
up the race or nation. In the dim past they did 
wickedly and now suffer. They violated the laws 
of harmony. The immutable rule is that harmony 
must be restored if violated. So these Egos suffer 
in making compensation and establishing the equi- 
librium of the occult cosmos. The whole mass of 
Egos must go on incarnating and reincarnating in 
the nation or race until they have all worked out to 
the end the causes set up. Though the nation may 
for a time disappear as a physical thing, the Egos 
that made it do not leave the world, but come out as 
the makers of some new nation in which they must 
^o on with the task and take either punishment or 
reward as accords with their ^LaxrasL. Oi \!!a\^ \ajw 



UNHAPPINESS AND HAPPINESS EXPLAINED. 97 

the old Egyptians are an illustration. They cer- 
tainly rose to a high point of development, and as 
certainly they were extinguished as a nation. But 
the souls — the old Egos — live on and are now fulfill- 
ing their self-made destiny as some other nation now 
in our period. They may be the new American na- 
tion, or the Jews fated to wander up and down in 
the world and suffer much at the hands of others. 
This process is perf e6ly just. Take, for instance, the 
United States and the Red Indians. The latter have 
been most shamefully treated by the nation. The 
Indian Egos will be reborn in the new and conquer- 
ing people, and as members of that great family will 
be the means themselves of bringing on the due re- 
sults for such a6ls as were done against them when 
they had red bodies. Thus it has happened before, 
and so it will come about again. 

Individual unhappiness in any life is thus ex- 
plained: 

(a) It is punishment for evil done in past lives; 
or (b) it is discipline taken up by the Ego for the 
purpose of eliminating defefts or acquiring fortitude 
and sympathy. When defefts are eliminated it is 
like removing the obstru6lion in an irrigating canal 
which then lets the water flow on. Happiness is ex- 
plained in the same way : the result of prior lives of 
goodness. 

The scientific and self-compelling basis for right 
ethics is found in these and in no other do6lrines. 
Fdr if right ethics are to be pradlised merely for 
themselveSj men will not see why, and have never 
been able to see why, for that reason they should do 
right. If ethics are to be followed from fear, man 
is degraded and will surely evade ; if the favor of 
the Almighty, not based on law or justice, be the 
reason, then we will have just what prevails today — 
a code given by Jesus to the west professed by na- 
tions and not pra6lised save by the few who would 
in any case be virtuous. 



98 THE OCEAN OF THEOSOPHY. 

On this subjeft the Adepts have written the fol- 
lowing to be found in the Secret Doctrine: 

Nor would the ways of karma be inscrutable were men to 
work in imion and harmony instead of disunion and strife. For 
our ignorance of those ways — which one portion of mankind 
calls the ways of Providence dark and intncate, while another 
sees in them the action of blind fatalism, and a third simple 
chance with neither gods nor devils to guide them — would 
surely disappear if we would but attribute all these to their 
correct cause. With right knowledge, or at any rate with a 
confident conviction that our neighbors will no more work 
harm to us than we would think of harming them, two-thirds 
of the world's evil would vanish into thin air. Were no man 
to hurt his brother, Karma-Nemesis would have neither cause 
to work for nor weapons to act through. . . . We cut these 
numerous windings in our destinies daily with our own hands, 
while we imagine that we are pursuing a track on the royal 
high road of respectability and duty, and then complain of 
those ways being so intricate and so dark. We stand bewil- 
dered before the mystery of our own making and the riddles 
of life that we will not solve, and then accuse the great 
Sphinx of devouring us. But verily there is not an accident 
in our lives, not a misshapen day or a misfortune, that could 
not be traced back to our own doings in this or another life. 
. . . Knowledge of karma gives the conviction that if — 

' virtue in distress and vice in triumph 
Make atheists of Mankind \ 

it is only because that mankind has ever shut its eyes to the 

treat truth that man is himself his own saviour as his own 
estroyer ; that he need not accuse heaven and the gods, fates 
and providence, of the apparent injustice that reigns in tlie 
midst of humanity. But let him rather remember and repeat 
this bit of Grecian wisdom which warns man to forbear accus- 
ing That which 

* Just though mysterious, leads us on unerring 
Through ways unmarked from guilt to punishment ' 

— which are now the ways and the high road on which move 
onward the great European nations. The western Aryans had 
every nation and tribe like their eastern brethren of the fifth 
race, their Golden and their Iron ages, their period of com- 
parative irresponsibility, or the Satya age of purity, while now 
several of them have reached their Iron age, the Kali Yuga, 
an age black with horrors. This state will last . . until we 
begin acting from within instead of ever following impulses 
from without . . . Until then the only palliative is union and 
harmony — a Brotherhood in actu and altruism not simply in 
name. 




CHAPTER XII. 

|ET us now consider the states of man after 
the death of the body and before birth, 
having looked over the whole field of the 
evolution of things and beings in a general 
way. This brings up at once the questions : Is there 
any heaven or hell, and what are they? Are they 
statefe 6v places? Is there a spot in space where they 
may be found and to which we go or from where we 
come? We must also go back to the subjeft of the 
fourth principle of the constitution of man, that 
called Kama in Sanscrit and desire or passion in 
English. Bearing in mind what was said about that 
principle, and also the teaching in respe6l to the as- 
tral body and the Astral Light, it will be easier to 
understand what is taught about the two states ant^ 
and post mortem. In chronological order we go into 
kama loka — or the plane of desire — first on the de- 
mise of the body, and then the higer principles, the 
real man, fall into the state of Devachan, After deal- 
ing with kama loka it will be more easy to study the 
question of Devachan, 

The breath leaves the body and we say the man is 
dead, but that is only the beginning of death; it 
proceeds on other planes. When the frame is cold 
and eyes closed, all the forces of the body and mind 
rush through the brain, and by a series of picSlures 
the whole life just ended is imprinted indelibly on 
the inner man not only in a general outline but down 
to the smallest detail of even the most minute and 
fleeting impression. At this moment, though every 
indication leads the physician to pronounce for death 
and though to all intents and purposes the person is 
dead to this life, the real tnaxv. \^ b\\s^ \si ^Xj^a, Xs^-^ks^^ 



lOO THE OCEAN OF THEOSOPHY. 

and not until his work there is ended is the person 
gone. When this solemn work is over the astral 
body detaches itself from the physical, and, life en- 
ergy having departed, the remaining five principles 
are in the plane of kama loka. 

The natural separation of the principles brought 
about by death divides the total man into three parts : 

Firsts the visible body with all its elements left to 
further disintegration on the earth plane, where all 
that it is composed of is in time resolved into the 
different physical departments of nature. 

Second^ the kama rupa made up of the astral body 
and the passions and desires, which also begins at 
once to go to pieces on the astral plane ; 

Third, the real man, the upper triad of Atma-Bud- 
dhi' Manas, deathless but now out of earth conditions, 
devoid of body, begins in devachan to fun6lion solely 
as mind clothed in a very ethereal vesture which it 
will shake off when the time comes for it to return 
to earth. 

Kama loka — or the place of desire — ^is the astral 
region penetrating and surrounding the earth. As 
a place it is on and in and about the earth. Its 
extent is to a measurable distance from the earth, 
but the ordinary laws obtaining here do not obtain 
there, and entities therein are not under the same 
conditions as to space and time as we are. As a state 
it is metaphysical, though that metaphysic relates to 
the astral plane. It is called the plane of desire be- 
cause it relates to the fourth principle, and in it the 
ruling force is desire devoid of and divorced from 
intelligence. It is an astral sphere intermediate be- 
tween earthly and heavenly life. Beyond any doubt 
it is the origin of the Christian theory of purgatory, 
where the soul undergoes penance for evil done and 
from which it can be released by prayer and other 
ceremonies or offerings. The fa6l underlying this 
superstition is that the soul may be detained in kama 
^/^a by the enormous force oi sora^ uusatisfied de- 



KAMA LOKA ORIGIN OF PURGATORY. lOI 

sire, and cannot get rid of the astral and kamic 
clothing until that desire is satisfied by some one on 
earth or by the soul itself. But if the person was 
pure minded and of high aspirations, the separation 
of the principles on that plane is soon completed, 
permitting the higher triad to go into Devachan, 
Being the purely astral sphere, it partakes of the na- 
ture of the astral matter which is essentially earthly 
and devilish, and in it all the forces work undire6led 
by soul or conscience. It is the slag-pit, as it were, of 
the great furnace of life, where nature provides for 
the sloughing off of elements which have no place 
in Devachan, and for that reason it must have many 
degrees, every one of which was noted by the an- 
cients. These degrees are known in Sanscrit as 
lokas or places in a metaphysical sense. Human life 
is very varied as to chara6ler and other potentialities, 
and for each of these the appropriate place after 
death is provided, thus making kama loka an infi- 
nitely varied sphere. In life some of the differences 
among men are modified and some inhibited by a 
similarity of body and heredity, but in kama loka all 
the hidden desires and passions are let loose in con- 
sequence of the absence of body, and for that rea- 
son the state is vastly more diversified than the life 
plane. Not only is it necessary to provide for the 
natural varieties and differences, but also for those 
caused by the manner of death, about which some- 
thing shall be s^id. And all these various divisions 
are but the natural result of the life thoughts and 
last thoughts of the persons who die on earth. It is 
beyond the scope of this work to go into a descrip- 
tion of all these degrees, inasmuch as volumes would 
be needed to describe them, and then but few would 
understand. 

To deal with kama loka compels us to deal also 
with the fourth principle in the classification of man's 
constitution, and arouses a confli6l with modem 
ideas acd education on the sub^eSt ol \X\fc 5vfcivt^^ "sss.^ 



I02 THE OCEAN OF THEOSOPHY. 

passions. It is generally supposed that the desires 
and passions are inherent tendencies in the individ- 
ual, and they have an altogether unreal and misty 
appearance for the ordinary student. But in this 
system of philosophy they are not merely inherent 
in the individual nor are they due to the body per se. 
While the man is living in the world the desires and 
passions — the principle katna — have no separate life 
apart from the astral and inner man, being, so to say, 
diffused throughout his being. But as they coalesce 
with the astral body after death and thus form an 
entity with its own term of life, though without soul, 
very important questions arise. During mortal life 
the desires and passions are guided by the mind and 
soul ; after death they work without guidance from 
the former master ; while we live we are responsible 
for them and their effefts, and when we have left 
this life we are still responsible, although they go 
on working and making effe6ls on others while they 
last as the sort of entity I have described, and 
without our dire6l guidance. In this is seen the 
continuance of responsibility. They are a portion 
of the skandhas — well known in eastern philosophy — 
which are the aggregates that make up the man. 
The body includes one set of the skandhas^ the astral 
man another, the katna principle is another set, and 
still others pertain to other parts. In katna are the 
really a6tive and important ones which control re- 
births and lead to all the varieties of life and cir- 
cumstance upon each rebirth. They are being 
made from day to day under the law that every 
thought combines instantly with one of the elemental 
forces of nature, becoming to that extent an entity 
which will endure in accordance with the strength 
of the thought as it leaves the brain, and all of these 
are inseparably connefted with the being who evolved 
them. There is no way of escaping ; all we can do is 
to have thoughts of good quality, for the highest of 
the Masters themselves are not exempt from this 



THE SKANDHAS IN KAMA LOKA. 103 

law, but they ** people their current in space" with 
entities powerful for good alone. 

Now in kama loka this mass of desire and thought 
exists very definitely until the conclusion of its dis- 
integration, and then the remainder consists of the 
essence of these skandhas^ conne6led, of course, with 
the being that evolved and had them. They can no 
more be done away with than we can blot out the 
universe. Hence they are said to remain until the 
being comes out of devachan, and then at once by the 
law of attra6lion they are drawn to the being, who 
from them as germ or basis builds up a new set of 
skandhas for the new life. Kama loka therefore is 
distinguished from the earth plane by reason of the 
existence therein, uncontrolled and unguided, of the 
mass of passions and desires ; but at the same time 
earth-life is also a kama loka^ since it is largely gov- 
erned by the principle kama^ and will be so until at 
a far distant time in the course of evolution the races 
of men shall have developed the fifth and sixth prin- 
ciple, thus throwing kama into its own sphere and 
freeing earth-life from its influence. 

The astral man in kama loka is a mere shell devoid 
of soul and mind, without conscience and also unable 
to adl unless vivified by forces outside of itself. It 
has that which seems like an animal or automatic 
consciousness due wholly to the very recent associa- 
tion with the human Ego. For under the principle 
laid down in another chapter, every atom going to 
make up the man has a memory of its own which is 
capable of lasting a length of time in proportion to 
the force given it. In the case of a very material 
and gross or selfish person the force lasts longer than 
in any other, and hence in that case the automatic 
consciousness will be more definite and bewildering 
to one whQ without knowledge dabbles with necro- 
mancy. Its purely astral portion contains and carries 
the record of all that ever passed before the person 
when living, for one of the c\ua\\ti^^ oi >Ca^ ^^\x^ 



104 THE OCEAN OF THEOSOPHY. 

substance is to absorb all scenes and pictures and the 
impressions of all thoughts, to keep them, and to 
throw them forth by refledlion when the conditions 
permit. This astral shell, cast off by every man at 
death, would be a menace to all men were it not in 
every case, except one which shall be mentioned, de- 
void of all the higher principles which are the dire6l- 
ors. But those guiding constituents being disjoined 
from the shell, it wavers and floats about from place 
to place without any will of its own, but governed 
wholly by attradlions in the astral and magnetic 
fields. 

It is possible for the real man — called the spirit by 
some — to communicate with us immediately after 
death for a few brief moments, but, those passed, 
the soul has no more to do with earth until reincar- 
nated. What can and do influence the sensitive and 
the medium from out of this sphere are the shells I 
have described. Soulless and conscienceless, these 
in no sense are the spirits of our deceased ones. 
They are the clothing thrown off by the inner man, 
the brutal earthly portion discarded in the flight to 
devachariy and so have always been considered by the 
ancients as devils — our personal devils — because es- 
sentially astral, earthly, and passional. It would be 
strange indeed if this shell, after being for so long 
the vehicle of the real man on earth, did not retain 
an automatic memory and consciousness. We see 
the decapitated body of the frog or the cock moving 
and a6ling for a time with a seeming intelligence, 
and why is it not possible for the finer and more sub- 
tle astral form to a6l and move with a far greater 
amount of seeming mental dire6lion? 

Existing in the sphere of kama loka, as, indeed, 
also in all parts of the globe and the solar system, 
are the elementals or nature forces. They are innu- 
merable, and their divisions are almost infinite, as 
they are, in a sense, the nerves of nature. Each 
class has its own work just as laa^ ^Ne,T7 uatural ele- 



SHELLS OF THE DEAD CLASSIFIED. I05 

ment or thing. As fire bums and as water runs 
down and not up under their general law, so the 
elementals a6l under law, but being higher in the 
scale than gross fire or water their aftion seems 
guided by mind. Some of them have a special re- 
lation to mental operations and to the aftion of the 
astral organs, whether these be joined to a body or 
not. When a medium forms the channel, and also 
from other natural coordination, these elementals 
make an artificial conne6lion with the shell of a de- 
ceased person, aided by the nervous fluid of the me- 
dium and others near, and then the shell is galvan- 
ized into an artificial life. Through the medium 
connexion is made with the physical and psychical 
forces of all present. The old impressions on the 
astral body give up their images to the mind of 
the medium, the old passions are set on fire. Vari- 
ous messages and reports are then obtained from it, 
but not one of them is original, not one is from the 
spirit. By their strangeness, and in consequence of 
the Ignorance of those who dabble in it, this is mis- 
taken for the work of spirit, but it is all from the 
living when it is not the mere picking out from the 
astral light of the images of what has been in the 
past. In certain cases to be noted there is an intel- 
ligence at work that ia wholly and intensely bad, to 
which every medium is sub j eft, and which will ex- 
plain why so many of them have succumbed to evil, 
as they have confessed. 

A rough classification of these shells that visit me- 
diums would be as follows : 

(i) Those of the recently deceased whose place of 
burial is not far away. This class will be quite co- 
herent in accordance with the life and thought of 
the former owner. An unmaterial, good, and spirit- 
ualized person leaves a shell that will soon disinte- 
grate. A gross, mean, selfish, material person's shell 
will be heavy, consistent, and long lived; aud§.o c^^jv. 
with all varieties. 



Io6 THE OCEAN OF THEOSOPHY. 

(2) Those of persons who had died far away from 
the place where the medium is. Lapse of time per- 
mits such to escape from the vicinity of their old 
bodies, and at the same time brings on a greater de- 
gree of disintegration which corresponds on the as- 
tral plane to putrefa6lion on the physical. These 
are vague, shadowy, incoherent ; respond but briefly 
to the psychic stimulus, and are whirled oflE by any 
magnetic current. They are galvanized for a mo- 
ment by the astral currents of the medium and of 
those persons present who were related to the de- 
ceased. 

(3) Purely shadowy remains which can hardly be 
given a place. There is no English to describe them, 
though they are fa6ls in this sphere. They might 
be said to be the mere mould or impress left in the 
astral substance by the once coherent shell long since 
disintegrated. They are therefore so near being 
fiftitious as to almost deserve the designation. As 
such shadowy photographs they are enlarged, deco- 
rated, and given an imaginary life' by the thoughts, 
desires, hopes, and iihaginings of medium and sitters 
at the seance. 

(4) Definite, coherent entities, human souls bereft 
of the spiritual tie, now tending down to the worst 
Stat'' A all, avttcht, where annihilation of the person- 
ality is the end. They are known as black magi- 
cians. Having centred the consciousness in the 
principle of kama, preserved intelleft, divorced them- 
selves from spirit, they are the only damned beings we 
know. In life they had human bodies and reached 
their awful state by persistent lives of evil for its 
own sake ; some of such already doomed to become 
what I have described, are among us on earth to-day. 
These are not ordinary shells, for they have centred 
all their force in kama, thrown out every spark of 
good thought or aspiration, and have a complete 
mastery of the astral sphere. I put them in the 

classification of shells because lYvey ax^ ^Mci\v m the 



THE WICKED AND SUICIDES IN KAMA LOKA. IO7 

sense that they are doomed to disintegration con- 
sciously as the others are to the same end mechanic- 
ally only. They may and do last for many centuries, 
gratifying their lusts through any sensitive they can 
lay hold of where bad thought gives them an open- 
ing. They preside at nearly all seances^ assuming 
high names and taking the dire6lion so as to keep 
the control and continue the delusion of the medium, 
thus enabling themselves to have a convenient chan- 
nel for their own evil purposes. Indeed, with the 
^ shells of suicides, of those poor wretches who die at 
the hand of the law, of drunkards and gluttons, 
these black magicians living in the astral world hold 
the field of physical mediumship and are liable to in- 
vade the sphere of any medium no matter how good. 
The door once open, it is open to all. This class of 
shell has lost higher manas^ but in the struggle not 
only after death but as well in life the lower portion 
of manas which should have been raised up to godlike 
excellence was torn away from its lord and now gives 
this entity intelligence which is devoid of spirit but 
power to suffer as it will when its final day shall 
come. 

In the state of Kama Loka suicides and those who 
are suddenly shot out of life by accident or murder, 
legal or illegal, pass a term almost equal to the 
length life would have been but for the sudden ter- 
mination. These are not really dead. To bring on 
a normal death, a faftor not recognized by medical 
science must be present. That is, the principles 
of the being as described in other chapters have 
their own term of cohesion, at the natural end of 
which they separate from each other under their own 
laws. This involves the great sub j eft of the cohe- 
sive forces of the human subjedl, requiring a book in 
itself. I must be content therefore with the assertion 
that this law of cohesion obtains among the human 
principles. Before that natural end the principles 
are unable to separate. Ob^VoM^'^ 'Oc^^ t^c^jton!^ ^^- 



Io8 THE OCEAN OF THEOSOPHY. 

stru6lion of the cohesive force cannot be brought 
about by mechanical processes except in respedl to 
the physical body. Hence a suicide, or person killed 
by accident or murdered by man or by order of hu- 
man law, has not come to the natural termination of 
the cohesion among the other constituents, and is 
hurled into the kama loka state only partly dead. 
There the remaining principles have to wait until 
the aftual natural life term is reached, whether it be 
one month or sixty years. 

But the degrees of kama loka provide for the many 
varieties of the last-mentioned shells. Some pass 
the period in great suffering, others in a dreamy sort 
of sleep, each according to the moral responsibility. 
But executed criminals are in general thrown out of 
life full of hate and revenge, smarting under a pen- 
alty they do not admit the justice of. They are ever 
rehearsing in kama loka their crime, their trial, their 
execution, and their revenge. And whenever they 
can gain touch with a sensitive living person, me- 
dium or not, they attempt to in j eft thoughts of 
murder and other crime into the brain of such unfor- 
tunate. And that they succeed in such attempts the 
deeper students of Theosophy full well know. 

We have now approached devachan. After a cer- 
tain time in kama loka the being falls into a state of 
unconsciousness which precedes the change into the 
next state. It is like the birth into life, preluded by 
a term of darkness and heavy sleep. It then wakes 
to the joys of devachan. 




CHAPTER XIII. 

|AVING shown that just beyond the thresh- 
old of human life there is a place of sep- 
aration wherein the better part of man is 
divided from his lower and brute elements, 
we come to consider what is the state after death of 
the real being, the immortal who travels from life to 
life. Struggling out of the body the entire man goes 
into kama loka^ to purgatory, where he again strug- 
gles and loosens himself from the lower skandhas; 
this period of birth over, the higher principles, Atma- 
Buddhi-Manas^ begin to think in a manner different 
from that which the body and brain permitted in life. 
This is the state of Devachan^ a Sanscrit word mean- 
ing literally *'the place of the gods", where the soul 
enjoys felicity ; but as the gods have no such bodies 
as ours, the Self in devachan is devoid of a mortal 
body. In the ancient books it is said that this state 
lasts **for years of infinite number", or **for a pe- 
riod proportionate to the merit of the being"; and 
when the mental forces peculiar to the state are ex- 
hausted, **the being is drawn down again to be re- 
bom in the world of mortals ". Devachan is therefore 
an interlude between births in the world. The law 
of karma which forces us all to enter the world, be- 
ing ceaseless in its operation and also universal in 
scope, adls also on the being in devachan^ for only by 
the force or operation of Karma are we taken out 
of devachan. It is something like the pressure of at- 
mosphere which, being continuous and uniform, will 
push out or crush that which is subjefted to it un- 
less there be a compensating quantity of atmosphere 
to counteradl the pressure. In the present ea.s»<e. l\sft. 
karma oi the being is the atnios^\i.^T^ ^^.^N^^^f^^'^^- 



no THE OCEAN OF THEOSOPHY. 

ing the being on or out from state to state ; the coun- 
tera6ling quantity of atmosphere is the force of the 
being's own life-thoughts and aspirations which pre- 
vent his coming out of devachan until that force is 
exhausted, but which being spent has no more 
power. to hold back the decree of our self-made 
mortal destiny. 

The necessity for this state, after death is one of 
the necessities of evolution growing out of the na- 
ture of mind and soul. The very nature of manas 
requires a devachanic state as soon as the body is 
lost, and it is simply the eff e6l of loosening the bonds 
placed upon the mind by its physical and astral en- 
casement. In life we can but to a fra6lional extent 
a6l out the thoughts we have each moment ; and still 
less can we exhaust the psychic energies engendered 
by each day's aspirations and dreams. The energy 
thus engendered is not lost or annihilated, but is 
stored in Manas, but the body, brain, and astral body 
permit no full development of the force. Hence, held 
latent until death, it bursts then from the weakened 
bonds and plunges Manas, the thinker, into the expan- 
sion, use, and development of the thought- force set 
up in life. The impossibility of escaping this neces- 
sary state lies in man's ignorance of his own powers 
and faculties. From this ignorance delusion arises, 
and Manas not being wholly free is carried by its own 
force into the thinking of devachan But while igno- 
rance is the cause for going into this state the whole 
process is remedial, restful, and beneficial. For if 
the average man returned at once to another body in 
the same civilization he had just quitted, his soul 
would be completely tired out and deprived of the 
needed opportunity for the development of the higher 
part of his nature. 

Now the Ego being minus mortal body and kama, 

clothes itself in devachan with a vesture which cannot 

be called body but may be styled means or vehicle, 

and m that it fundlions in. the devaQ>D.a.mQ. ^\.«X.^ 



CAUSES MANIFEST IN TWO FIELDS. Ill 

tirely on the plane of mind and soul. Everything 
is as real then to the being as this world seems to be 
to us. It simply now has gotten the opportunity to 
make its own world for itself unhampered by the 
clogs of physical life. Its state may be compared to 
that of the poet or artist who, rapt in ecstacy of com- 
position or arrangement of color, cares not for and 
knows not of either time or objefts of the world. 

We are making causes every moment, and but two 
fields exist for the manifestation in effe6l of those 
causes. These are, the objeftive as this world is 
called, and the subjedlive which is both here and 
after we have left this life. The obje6live field re- 
lates to earth life and the grosser part of man, to his 
bodily a6ls and his brain thoughts, as also sometimes 
to his astral body. The subjedli^e has to do with 
his higher and spiritual parts. In the objecSlive field 
the psychic impulses cannot work out, nor can the 
high leanings and aspirations of his soul ; hence these 
must be the basis, cause, substratum, and support for 
the state of devachan. What then is the time, meas- 
ured by mortal years, that one will stay in devachan ? 

This question while dealing with what earth-men 
call time does not, of course, touch the real meaning 
of time itself, that is, of what may be in fa6l for this 
solar system the ultimate order, precedence, succes- 
sion, and length of moments. It is a question which 
may be answered in respe6l to our time, but not cer- 
tainly in, respe6l to the time on the planet Mercury, 
for instance, where time is not the same as ours, nor, 
indeed, in respeft to time as conceived by the soul. 
As to the latter any man can see that after many 
years have slipped away he has no dire6l perception 
of the time just passed, but is able only to pick out 
some of the incidents which marked its passage, and 
as to some poignant or happy instants or hours he 
seems to feel them as but of yesterday. And thus it 
is for the being in devachan. No 1\tc^^ ^.-s* \!c^^-t^. "^^sr. 
soul has all the benefit oi w\ia\. ^o^^ ots. ^^K^^ss. \^s*€^ 



112 THE OCEAN OF THEOSOPHY. 

in that state, but it indulges in no speculations as to 
the lapse of moments; all is made up of events, 
while all the time the solar orb is marking off the 
years for us on the earth plane. This cannot be re- 
garded as an impossibility if we will remember how, 
as is well known in life, events, piftures, thoughts, 
argument, introspeftive feeling will all sweep over 
us in perf eft detail in an instant, or, as is known of 
those who have been drowning, the events of a whole 
life time pass in a flash before the eye of the mind. 
But the Ego remains as said in devachan for a time 
exa6lly proportioned to the psychic impulses genera- 
ted during life. Now this being a matter which deals 
with the mathematics of the soul, no one but a Mas- 
ter can tell what the time would be for the average 
man of this century in every land. Hence we have 
to depend on the Masters of wisdom for that aver- 
age, as it must be based upon a calculation. They 
have said, as is well put by Mr. A. P. Sinnett in his 
Esoteric Buddhism^ that the period is fifteen hundred 
years in general. From a reading of his book, which 
was made up from letters from the Masters, it is to 
be inferred he desires it to be understoed that the 
devachanic period is in each and every case fifteen 
centuries ; but to do away with that misapprehension 
his informants wrote at a later date that that is the 
average period and not a fixed one. Such must be 
the truth, for as we see that men differ in respe6l to 
the periods of time they remain in any state of mind 
in life due to the varying intensities of their thoughts, 
so it must be in devachan where thought has a greater 
force though always due to the being who had the 
thoughts. « 

What the Master did say on this is as follows: **The 
* dream of devachan * lasts until karma is satisfied in 
that dire6lion. In devachan there is a gradual ex- 
haustion of force. The stay in devachan is proportion- 
ate to the unexhausted psychic impulses originated 
in earth life. Those whose aCtioiis vj^t^ ^T^^Tidsx- 



DEVACHAN AND CYCLE OF REINCARNATION. II3 

atingly material will be sooner brought back into re- 
birth by the force of Tanha ". Tanha is the thirst for 
life. He therefore who has not in life originated 
many psychic impulses will have but little basis or 
force in his essential nature to keep his higher prin- 
ciples in devachan. About all he will have are those 
originated in childhood before he began to fix his 
thoughts on materialistic thinking. The thirst for 
life expressed by the word Tanha is the pulling or 
magnetic force lodged in the skandhas inherent in all * 
beings. In such a case as this the average rule does 
not apply, since the whole effeft either way is due to 
a balancing of forces and is the outcome of adlion 
and reaftion. And this sort of materialistic thinker 
may emerge out of devachan into another body here 
in a month, allowing for the unexpended psychic 
forces originated in early life. But as every one of 
such persons varies as to class, intensity and quant- 
tity of thought and psychic impulse, each may vary 
in respe6l to the time of stay in devachan. Desperately 
materialistic thinkers will remain in the devachanic 
condition stupified or asleep, as it were, as they have 
no forces in them appropriate to that state save in a 
very vague fashion, and for them it can be very truly 
said that there is no state after death so far as mind 
is concerned ; they are torpid for a while, and then 
they live again on earih. This general average of 
the stay in devachan gives us the length of a very im- 
portant human cycle, the Cycle of Reincarnation. 
For under that law national development will be 
found to repeat itself, and the times that are past 
will be found to come again. 

The last series of powerful and deeply imprinted 
thoughts are those which give color and trend to the 
whole life in devachan. The last moment will color 
each subsequent moment. On those the soul and 
mind fix themselves and weave of them a whole set 
of events and experiences, expanding them to their 
highest limit, carrying out a\\ VV^V n^^^ t^^\. ^^^^5.^^^;^^ 



114 THE OCEAN OF THEOSOPHY. 

in Hf Co Thus expanding and weaving these thoughts 
the entity has its youth and growth and growing old, 
that is, the uprush of the force, its expansion, and its 
dying down to final exhaustion. If the person has 
led a colorless life the devachan will be colorless ; if a 
rich life, then it will be rich in variety and effeS. 
Existence there is not a dream save in a conventionaJ 
sense, for it is a stage of the life of man, and when 
we are there this present life is a dream. It is not 
in any sense monotonous. We are too prone to meas- 
ure all possible states of life and places for experi- 
ence by our present earthly one and to imagine it to 
be reality. But the life of the soul is endless and not 
to be stopped for one instant. Leaving our physical 
body is but a transition to another place or plane for 
living in. But as the ethereal garments of devachan 
are more lasting than those we wear here;, the spir- 
itual, moral, and psychic causes use more time in 
expanding and exhausting in that state than they 
do on earth. If the molecules that form the physical 
body were not sub j eft to the general chemical laws 
that govern physical earth, then we should live. as 
long in these bodies as we do in the devachanic state. 
But such a life of endless strain and suffering would 
be enough to blast the soul compelled to undergo it 
Pleasure would then be pain, and surfeit would end 
but in an immortal insanity. ^Nature, always kind, 
leads us soon again into heaven for a rest, for the 
flowering of the best and highest in our natures. 

Devachan is then neither meaningless nor useless. 
** In it we are rested ; that part of us which could not 
bloom under the chilling skies of earth-life bursts 
forth into flower and goes back with us to earth-life 
stronger and more a part of our nature than before. 
Why should we repine that Nature kindly aids us 
in the interminable struggle, why keep the mind re- 
volving about the present petty personality and its 
good and evil fortunes? " * 

* Letter from Mahatma K. H. See Path p. 191, NoV s • 



DO WE SEE OUR FRIENDS IN DEVACHAN ? IlJ 

But it is sometimes asked, what of those we have 
left behind: do we see them there? We do not see 
them there in fadl, but we make to ourselves their 
images as full, complete, and obje6live as in life, and 
devoid of all that we then thought was a blemish. 
We live with them and see them grow great and good 
instead of mean or bad. The mother who has left a 
drunken son behind finds him before her in dmjachan 
a sober, good man, and likewise through all possible 
cases, parent, child, husband, and wife have their 
loved ones there perfe6l and full of knowledge. This 
is for the benefit of the soul. You may call it a de- 
lusion if you will, but the illusion is necessary to 
happiness just as it often is in life. And as it is the 
mind that makes the illusion, it is no cheat. Cer- 
tainly the idea of a heaven built over the verge of 
hell where you must know, if any brains or memory 
are left to you under the modem orthodox scheme, 
that your erring friends and relatives are suffering 
eternal torture, will bear no comparison with the 
do6lrine of devachan. But entities in devacHan are not 
wholly devoid of power to help those left on earth. 
Love, the master of life, if real, pure, and deep, will 
sometimes cause the happy Ego in devachan to affe6l 
those left on earth for their good, not only in the 
moral field but also in that of material circumstance. 
This is possible under a law of the occult universe 
which cannot be explained now with profit, but the 
fa6l may be stated. It has been given out before 
this by H. P. Blavatsky, without, however, much at- 
tention being drawn to it. 

The last question to consider is whether we here 
can reach those in devachan or do they come here. 
We cannot reach them nor affe6l them unless we are 
Adepts. The claim of mediums to hold communion 
with the spirits of the dead is baseless, and still less 
valid is the claim of ability to help those who have 
gone to deimhan. The Mahatma, a being who has 
developed all his powers and is ii^^ Ixotccl ^^^^^S5^, 



Il6 THE OCEAN OF THEOSOP&Y. 

can go into the devachanic state and then communi- 
cate with the Egos there. Such is one of their func- 
tions, and that is the only school of the Apostles after 
death. They deal with certain entities in devachan 
for the purpose of getting them out of the state so 
as to return to earth for the benefit of the race. The 
Egos they thus deal with are those whose nature is 
great and deep but who are not wise enough to be 
able to overcome the natural illusions of devachan. 
Sometimes also the hypersensitive and pure medium 
goes into this state and then holds communication 
with the Egos there, but it is rare, and certainly will 
not take place with the general run of mediums who 
trade for money. But the soul never descends here 
to the medium. And the gulf between the con- 
sciousness of devachan and that of earth is so deep 
and wide that it is but seldom the medium can remem- 
ber upon returning to recolle6lion here what or whom 
it met or saw or heard in devachan. This gulf is sim- 
ilar to that which separates devachan from rebirth ; it 
is one in which all memory of what preceded it is 
blotted out. 

The whole period allotted by the soul's forces being 
ended in devachan^ the magnetic threads which bind it 
to ea^th begin to assert their power. The Self wakes 
from the dream, it is borne swiftly off to anew body, 
and then, just before birth, it sees for a moment all 
the causes that led it to devachan and back to the life 
it is about to begin, and knowing it to be all just, 
to be the result of its own past life, it repines not 
but takes up the cross again — ^and another soul has 
come back to earth. 




CHAPTER XIV. 

HE dodhine of Cycles is one of the most im- 
portant in the whole theosophical system, 
though the least known and of all the one 
most infrequently referred to. Western in- 
vestigators have for some centuries suspe6led that 
events move in cycles, and a few of the writers in 
the field of European literature have dealt with the 
subjedl, but all in a very incomplete fashion. This 
incompleteness and want of accurate knowledge have 
been due to the lack of belief in spiritual things and 
the desire to square everything with materialistic 
science. Nor do I pretend to give the cyclic law in 
full, for it is one that is not given out in detail by the 
Masters of Wisdom. But enough has been divulged, 
and enough was for a long time known to the An- 
cients to add considerably to our knowledge. 

A cycle is a ring or turning, as the derivation of 
the word indicates. The corresponding words in the 
Sanscrit are Yuga, Kalpa, Manvantara^ but of these 
yuga comes nearest to cycle, as it is lesser in duration 
than the others. The beginning of a cycle must be 
a moment, that added to other moments makes a day, 
and those added together constitute months, years, 
decades, and centuries. Beyond this the West hardly 
goes. It recognizes the moon cycle and the great 
sidereal one, but looks at both and upon the others 
merely as periods of time. If we are to consider 
them as but lengths of time there is no profit except 
to the dry student or to the astronomer. And in this 
way to-day they are regarded by European and Amer- 
ican thinkers, who say cycles exist but have no very 
great bearing on human life and certainly no bea-ds^*^ 
on the acSuai recurrence of ev^uXs ox \}a^ x^-a-Y^^^x- 



Il8 THE OCEAN OF THEOSOPHY. 

ance on the stage of life of persons who once lived 
in the world. The theosophical theory is distinftly 
otherwise, as it must be if it carries out the do6lrine 
of reincarnation to which in preceding pages a good 
deal of attention has been given. Not only are the 
cycles named a6lual physical f a6ls in respe6l to time, 
but they and other periods have a very great effect 
on human life and the evolution of the globe with all 
the forms of life thereon. Starting with the moment 
and proceeding through a day, this theory eredls the 
cycle into a comprehensive ring which includes all 
in its limits. The moment being the basis, the ques- 
tion to be settled in respeft to the great cycles is, 
When did the first moment come? This cannot be 
answered, but it can be said that the truth is held by 
the ancient theosophists to be that at the first mo- 
ments of the solidification of this globe the mass of 
matter involved attained a certain and definite rate 
of vibration which will hold through all variations in 
any part of it until its hour for dissolution comes. 
These rates of vibration are what determine the dif- 
ferent cycles, and, contrary to the ideas of western 
science, the do6trine is that the solar system and the 
globe we are now on will come to an end when the 
force behind the whole mass of seen and unseen mat- 
ter has reached its limit of duration under cyclic law. 
Here our doftrine is again different from both the re- 
ligious and scientific one. We do not admit that the 
ending of the force is the withdrawal by a God of 
his protedlion, nor the sudden propulsion by him of 
another force against the globe, but that the force at 
work and determining the great cycle is that of man 
himself considered as a spiritual being ; when he is 
done using the globe he leaves it, and then with him 
goes out the force holding all together; the conse- 
quence is dissolution by fire or water or what not, 
these phenomena being simply effefts and not causes. 
The ordinary scientific speculations on this head are 
that the earth may fall into fhe sux^^ ox X)ex^X la. ^om^ti 



CIVILIZATION CYCLES BACK. II9 

of density may destroy the globe, or that we may col- 
lide with a greater planet known or unknown. These 
dreams are idle for the present. 

Reincarnation being the great law of life and prog- 
ress, it is interwoven with that of the cycles and 
karma. These three work together, and in praftice 
it is almost impossible to disentangle reincarnation 
from cyclic law. Individuals and nations in definite 
streams return in regularly recurring periods to the 
earth, and thus bring back to the globe the arts, the 
civilization, the very persons who once were on it at 
work. And as the units in nation and race are con- 
ne6led together by invisible strong threads, large 
bodies of such units moving slowly but surely all to- 
gether reunite at different times and emerge again 
and again together into new race and new civilization 
as the cycles roll their appointed rounds. Therefore 
the souls who made the most ancient civilizations 
will come back and bring the old civilization with 
them in idea and essence, which being added to what 
others have done for the development of the human 
race in its charafter and knowledge will produce a 
new and higher state of civilization. This newer and 
better development will not be dUe to books, to rec- 
ords, to arts or mechanics, because all those are peri- 
odically destroyed so far as physical evidence goes, 
but the soul ever retaining in Manas the knowledge 
it once gained and always pushing to completer de- 
velopment the higher principles and powers, the es- 
sence of progress remains and will as surely come 
out as the sun shines. And along this road are the 
points when the small and large cycles of Avatars 
bring out for man's benefit the great chara6lers who 
mould the race from time to time. 

The Cycle of Avatars includes several smaller 
ones. The greater are those marked by the appear- 
ance of Rama and Krishna among the Hindus, of 
Menes among the Egyptians, of Zoroaster atxvow^ 
the Persians, ^nd of Buddha to X\i^ l^m$)c\x^ ^xv.^ o^^^x 



I20 THE OCEAN OF THEOSOPHY. 

nations of the East. Buddha is the last of the great 
Avatars and is in a larger cycle than is Jesus of the 
Jews, for the teachings of the latter are the same as 
those of Buddha and tin6lured with what Buddha 
had taught to those who instrufted Jesus. An- 
other great Avatar is yet to come, corresponding to 
Buddha and 'Krishna combined. Krishna and Rama 
were of the military, civil, religious, and occult or- 
der ; Buddha of the ethical, religious, and mystical, 
in which he was followed by Jesus ; Mohammed was 
a minor intermediate one for a certain part of the 
race, and was civil, military, and religious. In these 
cycles we can include mixed charafters who have 
had great influence on nations, such as King Arthur, 
Pharaoh, Moses, Charlemagne reincarnated as Napo- 
leon Buonaparte, Clovis of France reborn as Emperor 
Frederic III of Germany, and Washington the first 
President of the United States of America where 
the root for the new race is being formed. 

At the interse6lion of the great cycles dynamic ef- 
fefts follow and alter the surface of the planet by 
reason of the shifting of the poles of the globe or 
other convulsion. This is not a theory generally ac- 
ceptable, but we hold it to be true. Man is a great 
dynamo, making, storing, and throwing out energy, 
and when masses of men composing a race thus make 
and distribute energy, there is a resulting dynamic 
effe6l on the material of the globe which will be pow- 
erful enough to be distin6l and cataclysmic. That 
there have been vast and awful disturbances in the 
strata of the world is admitted on every hand and 
now needs no proof ; these have been due to earth- 
quakes and ice formation so far as concerns geology ; 
but in respe6l to animal forms the cyclic law is that 
certain animal forms now extin6l and also certain 
human ones not known but sometimes suspefted. will 
return again in their own cycle; and certain human 
languages now known as dead will be in use once 
more at their appointed cycVk\vouT. . ^ 



THE GREAT SIDEREAL CYCLE. 121 

*'The Metonic cycle is that of the Moon. It is a 
period of about nineteen years, which being com- 
pleted the new and the full moons return on the same 
days of the month." 

**The cycle of the Sun is a period of twenty eight 
fears, which having elapsed the Dominical or Sun- 
day letters return to their former place and proceed 
in the former order according to the Julian calendar. " 

The great Sidereal year is the period taken by the 
equinoctial points to make in their precession a com- 
plete revolution of the heavens. It is composed of 
25,868 solar years almost. It is said that the last si- 
dereal year ended about 9,868 years ago, at which 
time there must have been on this earth a violent 
convulsion or series of such, as well as distributions 
of nations. The completion of this grand period 
brings the earth into newer spaces of the cosmos, 
not in respeft to its own orbit, but by reason of the 
a6tual progress of the sun in an orbit of its own that 
cannot be measured by any observer of the present 
day, but which is guessed at by some and located in 
one of the constellations. 

Affefting man especially are the spiritual, psy- 
chic, and moral cycles, and out of these grow the 
national, racial, and individual cycles. Race and 
national cycles are both historical. The individual 
cycles are of reincarnation, of sensation, and of im- 
pression. The length of the individual reincarna- 
tion cycle for the general mass of men is fifteen 
hundred years, and this in its turn gives us a large 
historical cycle related closely to the progress of 
civilization. For as the masses of persons return 
from devachan, it must follow that the Roman, the 
Greek, the old Aryan, and other Ages will be seen 
again and can to a very great extent be plainly traced. 
But man is also affe6led by astronomical cycles be- 
cause he is an integral part of the whole, and these 
cycles mark the periods when mankind as a '^hola 
will undergo a change. In t\ie §»a.crc^^ \io«5«.'5» c5l ^sii^^ 



lii THE OCEAN OF THEOSOPHY. 

nations these are often mentioned, and are in the Bi- 
ble of the Christians, as, for instance, in the story of 
Jonah in the belly of the whale. This is an absurd- 
ity when read as history, but not so as an astronom- 
ical cycle. ** Jonah" is in the constellations, and 
when that astronomical point which represents man 
reaches a point in the Zodiac which is dire6lly oppos- 
ite the belly of Cetus or the whale on the other side 
of the circle, by what is known as the process of op- 
position, then Jonah is said to be in the centre of the 
fish and is ** thrown out" at the expiration of the 
period when that man-point has passed so far along 
in the Zodiac as to be out of opposition to the whale. 
Similarly as the same point moves thus through the 
Zodiac it is brought by opposition into the different 
constellations that are exa6lly opposite from century 
to century while it moves along. During these prog- 
resses changes take place among men and on earth 
exa6lly signified by the constellations when those are 
read according to the right rules of symbology. It 
is not claimed that the conjun6lion causes the effe6l, 
but that ages ago the Masters of Wisdom worked out 
all the problems in respe6l to man and found in the 
heavens the means for knowing the exa6l dates when 
events are sure to recur, and then by imprinting in 
the minds of older nations the symbology of the Zo- 
diac were able to preserve the record and the proph- 
ecy. Thus in the same way that a watchmaker can 
tell the hour by the arrival of the hands or the works 
of the watch at certain fixed points, the Sages can 
tell the hour for events by the Zodiacal clock. This 
is not of course believed to-day, but it will be well 
understood in future centuries, and as the nations of 
the earth have all similar symbols in general for the 
ZcMiac, and as also the records of races long dead 
have the same, it is not likely that the vandal-spirit 
of the western nineteenth century will be able to ef- 
face this valuable heritage oi omt evolution. In 
-^SJ^pt the Denderah Zodiac teWs V\v^ ^^Taa \a^a ^ 



CAUSES FOR CATACLYSMS. 1 23 

that one left to us by the old civilization of the 
American continent, and all of these are from the 
same source, they are the work of the Sages who 
come at the beginning of the great human cycle and 
give to man when he begins his toilsome ascent up 
the road of development those great symbols and 
ideas of an astronomical charafter which will last 
through all the cycles. 

In regard to great cataclysms occurring at the be- 
ginning and ending of the great cycles, the main 
laws governing the effefts are those of Karma and 
Reembodiment, or Reincarnation, proceeding under 
cyclic rule. Not only is man ruled by these laws, 
but every atom of matter as well, and the mass of 
matter is constantly undergoing a change at the 
same time with man. It must therefore exhibit al- 
terations corresponding to those through which the 
thinker is going. On the physical plane effedls are 
brought out through the eleftrical and other fluids 
afting with the gases on the solids of the globe. At 
the change of a great cycle they reach what may be 
termed the exploding point and cause violent con- 
vulsions of the following classes: (a) Earthquakes, 
(b) Floods, (c) Fire, (d) Ice. 

Earthquakes may be brought on according to this 
philosophy by two general causes ; first ^ subsidence 
or elevation under the earth-crust due to heat and 
steam, second^ eledlrical and magnetic changes which 
affe6l water and earth at the same time. These last 
have the power to instantaneously make the earth 
fluidic without melting it, thus causing immense and 
violent displacements in large or small waves. And 
this effe6l is sometimes seen now in earthquake dis- 
tri6ls when similar eleftrical causes are at work in a 
smaller measure. 

Floods of general extent are caused by displace- 
ment of water from the subsidence or elevation of 
land, and by those combined with eleftrical change 
which induces a copious dischat^^ oi xachsJcv^x^, ^^!\^& 



124 THE OCEAN OF THEOSOPHY. 

lattej is not a mere emptjdng of a cloud, but a sudden 
turning of vast bodies of fluids and solids into water. 

Universal fires come on from eleftrical and mag- 
netic changes in the atmosphere by which the moist- 
ure is withdrawn from the air and the latter turned 
into a fiery mass; and, secondly, by the sudden 
expansion of the solar magnetic centre into seven 
such centres, thus burning the globe. 

Ice cataclysms come on not only from the sudden 
alteration of the poles but also from lowered temper- 
ature due to the alteration of the warm fluid currents 
in the sea and the hot magnetic currents in the earth, 
the first being known to science, the Jatter not. The 
lower stratum of moisture is suddenly frozen, and 
vast tra6ls of land covered in a night with many feet 
of ice. This can easily happen to the British Isles if 
the warm currents of the ocean are diverted from its 
shores. 

Both Egyptians and Greeks had their cycles, but 
in our opinion derived them from the Indian Sages. 
The Chinese always were a nation of astronomers, 
and have recorded observations reaching far back of 
the Christian era, but as they belong to an old race 
which is doomed to extin6lion — strange as the asser- 
tion may appear — their conclusions will not be corredl 
for the Aryan races. On the coming of the Christ- 
ian era a heavy pall of darkness fell on the minds of 
men in the West, and India was for many centuries 
isolated so as to preserve these great ideas during the 
mental night of Europe. This isolation was brought 
about deliberately as a necessary precaution taken by 
that great Lodge to which I adverted in Chapter I, 
because its Adepts, knowing the cyclic laws perf eftly, 
wished to preserve philosophy for future generations. 
As it would be mere pedantry and speculation to dis- 
cu?s the unknown Saros and Naros and other cycles 
of the Egyptians, I will give the Brahmanical ones, 
since they tally almost exa6lly with the correft 
periods. 



THE YUGAS AND DIVINE YEARS. 1^5 

jA period or exhibition of universal manifestation 
is called a Brahmarandrha, that is a complete life of 
Brahma, and Brahma's life is made of his days and 
years, which, being cosmical are each of immense 
duration. His day is as man's 24 odd hours long, his 
year 360 odd days, the number of his years is 100. 

Taking now this globe — since we are concerned 
with no other — its government and evolution pro- 
ceed under Manu or man^ and from this is the term 
Manvantara or ** between two Manus*\ The course 
of evolution is divided into four Yugas for every race 
in its own time and way. These Yugas do not affe6l 
all mankind at one and the same time, as some races 
are in one of the Yugas while others are in a differ- 
ent cycle. The Red Indian, for instance, is in the 
end of his stone age, while the Aryans are in quite a 
different state. These four Yugas are: Krita^ or 
Satya^ the golden ; Tretaj Dvapara; and Kali or the 
black. The present age for the West and India is 
Kali Yuga^ especially in respe6l to moral and spirit- 
ual development. The first of these is slow in com- 
parison with the rest, and the present — Kali — is very 
rapid, its motion being accelerated precisely like cer- 
tain astronomical periods known to-day in regard to 
the Moon, but not fully worked out. 

TABLE. 



MORTAL YEARS. 



360 (odd) mortal days make i 

Krita Yuga, . . .has 1,728,000 

Treta Yuga ** 1,296,000 

Dvapara Yuga •* 864,000 

Kali Yuj^a •• 432,000 

Maha Yuga^ or the four preceding, has 4,320,000 

71 Maha Yugas form the reign of one Manu, or 306,720,000 

14 Manus are 4,294,080,000 

Add the dawns or twilights between each Manu 25,920,000 

These reigns and dawns make 1000 Maha Yu- 
gas, a Kalpa, or Day of Brahma 4,320,000,000 

Brahma* s Night equals his Day and Day and 

Night together make 8,640,000,000 

360 of these Days make Brahma's Year 3,1 10^400^000 >oqq 

100 of these Y^ars make Brahmd s l^\ie •iv\,oafi,«»xV»,^2»2ft. 



126 THE OCEAN OF THEOSOPHY. 

The first 5000 years of Kali Yuga will end between 
the years 1897 and 1898. This Yuga began about 
3102 years before the Christian era, at the time of 
Krishna's death. As 1897-98 are not far off, the sci- 
entific men of to-day will have an opportunity of see- 
ing whether the close of the five thousand year cycle 
will be preceded or followed by any convulsions or 
great changes political, scientific, or physical, or all 
of these combined. Cyclic changes are now proceed- 
ing as year after year the souls from prior civiliza- 
tions are being incarnated in this period when liberty 
of thought and aftion are not so restridled in the 
West as they have been in the past by dogmatic re- 
ligious prejudice and bigotry. And at the present 
time we are in a cycle of transition, when, as a transi- 
tion period should indicate, everything in philosophy, 
religion, and society is changing. In a transition 
period the full and complete figures and rules res- 
pe6ling cycles are not given out to a generation 
which elevates money above all thoughts and scoffs 
at the spiritual view of man and nature. 




CHAPTER XV. 

|ETWEEN Science and Theosophy there is a 
wide gulf, for the present unbridged, on 
the question of the origin of man and the 
differentiation of species. The teachers of 
religion in the West offer on this subje6l a theory, 
dogmatically buttressed by an assumed revelation, 
as impossible as the one put forward by scientific 
men. And yet the religious expounders are nearer 
than science to the truth. Under the religious su- 
perstition about Adam and Eve is hidden the truth, 
and in the tales of Cain, Seth, and Noah is vaguely 
shadowed the real story of the other races of men, 
Adam being but the representative of one single race. 
The people who received Cain and gave him a wife 
were some of those human races which had appeared 
simultaneously with the one headed by Adam. 

The ultimate origin or beginning of man is not to 
be discovered, although we may know when and from 
where the men of this globe came. Man never was 
not. If not on this globe, then on some others, he 
ever was, and will ever be in existence ^somewhere 
in the Cosmos. Ever perfe6ling and reaching up to 
the image of the Heavenly Man, he is always becom- 
ing. But as the human mind cannot go back to any 
beginning, we shall start with this globe. Upon this 
earth and upon the whole chain of globes of which 
it is a part seven races of men appeared simultan- 
eously, coming over to it from other globes of an 
older chain. And in respedl to this earth — the fourth 
of this chain — these seven races came simultaneously 
from another globe of this chain. This appearance 
of seven races together happens in the first and in 
part of the second round oi ttve ^\o\i^^. ^:c^ *^^ 



128 THE OCEAN OF THEOSOPHY. 

second round the seven masses of beings are amal- 
gamated, and their destiny after that is to slowly 
difiEerentiate during the succeeding rounds until at 
the seventh round the seven first great races will be 
once more distin6l, as perfeft types of the human 
race as this period of evolution will allow. At the 
present time the seven races are mixed together, and 
representatives of all are in the many so-called races 
of men as classified by our present science. The 
obje6l of this amalgamation and subsequent differ- 
entiation is to give to every race the benefit of the 
progress and power of the whole derived from prior 
progress in other planets and systems. For Nature 
never does her work in a hasty or undue fashion, but, 
by the sure method of mixture, precipitation, and 
separation, brings about the greatest perfedlion. 
And this method was one known to the Alchemists, 
though not fully understood in all its bearings even 
by them. 

Hence man did not spring from a single pair. 
Neither did he come from any tribe or family of 
monkey. It is hopeless to look to either religion or 
science for a solution of the question, for science is 
confused on her own admission, and religion is tan- 
gled with a revelation that in its books controverts 
the theory put forward by the priest. Adam is called 
the first man, but the record in which the story is 
found shows that other races of men must have 
existed on the earth before Cain could have have 
founded a city. The Bible, then, does not support 
the single pair theory. If we take up one of the 
hypotheses of Science and admit for the moment 
that man and monkey differentiated from one ances- 
tor, we have then to decide where the first ancestor 
came from. The first postulate of the Lodge on this 
subje6l is that seven races of men appeared simul- 
taneously on the earth, and the first negative assump- 
tion is that man did not spring from a single pair 
or from the animal kingdom.. 



ANTHROPOIDS ARE DELAYED RACES. I29 

The varieties of.charafter and capacity which sub- 
sequently appear in man's history are the forthcom- 
ing of the variations which were induced in the Egos 
in other and long anterior periods of evolution upon 
other chains of globes. These variations were so 
deeply impa6led as to be equivalent to inherent 
chara6leristics. For the races of this globe the prior 
period of evolution was passed on the chain of globes 
of which our moon is the visible representative. 

The burning question of the anthropoid apes as re- 
lated to man is settled by the Masters of Wisdom, who 
say that instead of those being our progenitors they 
were produced by man himself. In one of the early 
periods of the globe the men of that time begot from 
large females of the animal kingdom the anthropoids, 
and in anthropoid bodies were caught a certain num- 
ber of Egos destined one day to be men. The re- 
mainder of the descendants of the true anthropoid 
are the descendants of those illegitimate children of 
men, and will die away gradually, their Egos enter- 
ing human bodies. Those half-ape and half-man 
bodies could not be ensouled by stri6lly animal Egos, 
and for that reason they are known to the Secret 
Doctrine as the ** Delayed Race", the only one not 
included in the fiat of Nature that no more Egos from 
the lower kingdoms will come into the human king- 
dom until the next Manvantara, But to all kingdoms 
below man except the anthropoids, the door is now 
closed for entry into the human stage, and the Egos 
in the subordinate forms must all wait their turn in 
the succeeding great Cycle. And as the delayed 
Egos of the Anthropoid family will emerge into the 
man stage later on, they will thus be rewarded for 
the long wait in that degraded race. All the other 
monkeys are produ6ls in the ordinary manner of the 
evolutionary processes. 

On this subje6l I cannot do better than quote the 
words of one of those Masters of Wisdom, giving the 
esoteric anthropology from the seeTe\.No\\xxa^^^*<iwQc^\ 



130 THE OCEAN OF THEOSOPHY. 

The anatomical resemblance between Man and the higher 
Ape, so frequently cited by the Darwinists as pointing to some 
former ancestor common to both, pi:esents an mteresting prob- 
lem the proper solution of which is to be sought for in uie eso- 
teric explanation of the genesis of the pithecoid stocka We 
have given it so far as was useful by statmg that the bestiality 
of the primeval mindless races resulted in the production of 
huge man-like monsters — the offspring of human iand animal 
parents. As time rolled on and the still semi-astral forms con- 
solidated into the physical, the descendants of these creatures 
were modified by external conditions until the breed, dwindling 
in size, culminated in the lower Apes of the Miocene period. 
With these the later Atlanteans renewed the sin of the "Mind- 
less " — this time with full responsibility. The resultants of their 
crime were the species now known as the Anthropoid. . . . 
Let us remember the esoteric teaching which tells us of Man 
having had in the Third Round a gigantic Ape-like form on 
the astral plane. And similarly at the close of the Third Race 
in this Round. Thus it accounts for the human features of the 
Apes, especially of the later Anthropoids, — apart from the fact 
that these latter preserved by heredity a resemblance to their 
Atlanto-Lemurian sires. 

The same teachers furthermore assert that the 
mammalian types were produced in the fourth 
round, subsequent to the appearance of the human 
types. For this reason there was no barrier against 
fertility, because the root-types of those mammals 
were not far enough removed to raise the natural 
barrier. The unnatural union in the third race, 
when man had not yet had the light of Manas g^ven 
to him, was not a crime against Nature, since, no 
mind being present save in the merest germ, no res- 
ponsibility could attach. But in the fourth round, 
the light of Manas being present, the renewal of the 
a6t by the new race was a crime, because it was done 
with a full knowledge of the consequences and 
against the warning of conscience. The karmic ef- 
fe6l of this, including as it does all races, has yet to 
be fully felt and understood — at a much later day 
than now. 

As man came to this globe from another planet, 

though of course then a being of very great power 

before being completely enmeshed mTsi^ttet^ so the 



INTELLIGENT AID IN EVOLUTION. 13I 

lower kingdoms came likewise in germ and type from 
other planets, and carry on their evolution step by 
step upward by the aid of man, who is, in all periods 
of manifestation, at the front of the wave of life. 
The Egos in these lower kingdoms could not finish 
their evolution in the preceding globe-chain before 
its dissolution, and coming to this they go forward 
age after age, gradually approaching nearer the man 
stage. One day they too will become men and a6l 
as the advance guard and guide for other lower king- 
doms of this or other globes. And in the coming 
from the former planet there are always brought 
with the first and highest class of beings some forms 
of animal life, some fruits and other produfts, as 
models or types for use here. It will not be profit- 
able to go into this here with particularity, for being 
too far ahead of the time it would evoke only ridi- 
cule from some and stupidity from others. But the 
general forms of the various kingdoms being so 
brought over, we have next to consider how the dif- 
ferentiation of animal and other lower species began 
and was carried on. 

This is the point where intelligent aid and interfer- 
ence from a mind or mass of minds is absolutely 
necessary. Such aid and interference was and is the 
fadl, for Nature unaided cannot do the work right. 
But I do not mean that God or angel interferes and 
aids. It is Man who does this. Not the man of the 
day, weak and ignorant as he is, but great souls, 
high and holy men of immense power, knowledge, 
and wisdom. Just such as every man would now 
know he could become, if it were not that religion 
on one hand and science on the other have painted 
such a pi6lure of our weakness, inherent evil and 
purely material origin that nearly all men think 
they are puppets of God or cruel fate without hope, 
or remain with a degrading and selfish aim in view 
both here and after. Various names have been 
given to these beings now removed -itoTci ovix ^"sx^fe. 



132 THE OCEAN OF THEOSOPHV. 

They are the Dhyanis^ the Creators, the Guides, the 
Great Spirits, and so on by many titles. In theo- 
sophical li-terature they are called the Dhyanis, 

By methods known to themselves and to the Great 
Lodge they work on the forms so brought over, and 
by adding here, taking away there, and often alter- 
ing, they gradually transform by such alteration and 
addition the kingdoms of nature as well as the gradu- 
ally forming gross body of man. This process is car- 
ried on chiefly in the purely astral period preceding 
the gross physical stage, as the impulses thus given 
will surely carry themselves forward through the 
succeeding times. When the midway point of evo- 
lution is reached the species emerge on to the present 
stage and not showing the connexion to the eye of 
man nor to our instruments. The investigations of 
the day have traced certain species down to a point 
where, as is confessed, it is not known to what root 
they go back. Taking oxen on one side and horses 
on the other, we see that both are hoofed, but one 
has a split hoof and. the other but one toe. These 
bring us back, when we reach the oldest ancestor of 
each, to the midway point, and there science has to 
stop. At this spot the wisdom of the Masters comes 
in to show that back of this is the astral region of an- 
cient evolution, where were the root-types in which 
the Dhyanis began the evolution by alteration and 
addition which resulted in the differentiation after- 
wards on this gross plane into the various families, 
species, and genera. 

A vast period of time, about 300,000,000 years, 
was passed by earth and man and all the kingdoms 
of nature in an astral stage. Then there was no gross 
matter such as we now know. This was in the early 
rounds when Nature was proceeding slowly with the 
work of perfe6ling the types on the astral plane, 
which is matter, though very fine in its texture. At 
the end of that stretch of years the process of hard- 
enin^ began, the form oi xaau'b^m^ \>cv^^x^\. X<^ \^« 



WHY MISSING LINKS UNDISCOVERABLE. 1 33 

come solid, and then some of the astral prototypes 
of the preceding rounds were involved in the solid- 
ification, though really belonging to a former period 
when everything was astral. When those fossils are 
discovered it is argued that they must be those of 
creatures which coexisted with the gross physical 
body of man. 

While that argument is proper enough under the 
other theories of Science, it becomes only an as- 
sumption if the existence of the astral period be ad- 
mitted. It would be beyond the scope of this work 
to go further into particulars. But it may incident- 
ally be said that neither the bee nor the wheat could 
have had their original differentiation in this chain 
of globes, but must have been produced and finished 
in some other from which they were brought over 
into this. Why this should be so I am willing to 
leave for the present to conje6lure. 

To the whole theory it may be objefted that Sci- 
ence has not been able to find the missing links be- 
tween the root-types of the astral period and the 
present fossils or living species. In the year 1893 at 
Moscow Professor Virchow said in a le6lure that the 
missing link was as far off as ever, as much of a 
dream as ever, and that no real evidence was at hand 
to show man as coming from the animals. This is 
quite true, and neither class of missing link will be 
discovered by Science under her present methods. 
For all of them exist in the astral plane and there- 
fore are invisible to the physical eye. They can only 
be seen by the inner astral senses, which must first 
be trained to do their work properly, and until Sci- 
ence admits the existence of the astral and inner 
senses she will never try to develop them. Always, 
then, Science will be without the instruments for 
discovering the astral links left on the astral plane 
in the long course of differentiation. The fossils 
spoken of above, which were, so to say, solidified 
out of date, form an exception to t\vQ; 'vra-^Qk^^^^^^^::^ 



134 THE OCEAN OF THEOSOPHY. 

of finding any missing links, but they are blind alleys 
to Science because she admits none of the necessary 
fadls. 

The objedl of all this differentiation, amalgama- 
tion, and separation is well stated by another of the 
Masters, thus: 

Nature consciously prefers that matter should be indestruct- 
ible in organic rather than inorganic forms, and works slowly 
but incessantly towards the realization of this object — the evo- 
lution of conscious life out of inert materiaL 




CHAPTER XVI. 

|HE field of psychic forces, phenomena, and 
dynamics is a vast one. Such phenomena 
are seen and the forces exhibited every day 
in all lands, but until a few years ago very 
little attention was given to them by scientific per- 
sons, while a great deal of ridicule was heaped upon 
those who related the occurrences or averred belief 
in the psychic nature. A cult sprang up in the 
United States some forty years ago calling itself 
quite wrongly ** spiritualism", but having a great 
opportunity it negledled it and fell into mere won- 
der-seeking without the slightest shadow of a phil- 
osophy. It has accomplished but little in the way 
of progress except a record of many undigested fa6ls 
which for four decades failed to attradl the serious 
attention of people in general. While it has had its 
uses, and includes in its ranks many good minds, the 
great dangers and damages coming to the human in- 
struments involved and to those who sought them 
more than offset the good done in the opinion of 
those disciples of the Lodge who would have man 
progress evenly and without ruin along his path of 
evolution. But other Western investigators of the 
accepted schools have not done much better, and the 
result is that there is no Western Psychology worthy 
of the name. 

This lack of an adequate system of Psychology is 
a natural consequence of the materialistic bias of 
science and the paralyzing influence of dogmatic re- 
ligion; the one ridiculing effort and blocking the 
way, the other forbidding investigation. The Ro- 
man Catholic branch of the Christian Church is in 
some respedls an exception, howevex. It \va.^ ^\>«^^^ 



136 TKTE OCEAN OF THEOSOPHY. 

admitted the existence of the psychic world — for it 
the realm of devils and angels, but as angels man- 
ifest when they choose and devils are to be shunned, 
no one is permitted by that Church to meddle in such 
matters except an authorized priest. So far as that 
Church's prohibiting the pernicious praftise -of nec- 
romancy indulged in by ** spiritualists** it was right, 
but not in its other prohibitions and restridlions. 
Real psychology is an Oriental produft to-day. Very 
trUe the system was known in the West when a very 
ancient civilization flourished in America, and in cer- 
tain parts of Europe anterior to the Christian era, 
but for the present day psychology in its true phase 
belongs to the Orient. 

Are there psychic forces, laws, and powers? If 
there are, then there must be the phenomena. And 
if all that has been outlined in preceding chapters is 
true, then in man are the same powers and forces 
which are to be found anywhere in Nature. He is 
held by the Masters of Wisdom to be the highest 
producSl of the whole system of evolution, and mir- 
rors in himself every power, however wonderful or 
terrible, of Nature ; by the very f a6l of being such a 
mirror he is man. 

This has long been recognized in the East, where 
the writer has seen exhibitions of such powers which 
would upset the theories of many a Western man of 
science. And in the West the same phenomena have 
been repeated for the writer, so that he knows of his 
own knowledge that every man of every race has the 
same powers potentially. The genuine psychic — or, 
as they are often called, magical — phenomena done 
by the Eastern faquir or yogce are all performed by 
the use of natural forces and processes not even 
dreamed of as yet by the West. Levitation of the 
body in apparent defiance of gravitation is a thing to 
be done with ease when the process is completely 
mastered. It contravenes no law. Gravitation is only 
half of a law. The Or\enta\ sa^^i aOiixmX.^ ^^vity^ 



LAWS Of 1>0LARITY ANt) COHESION. I37 

if one wishes to adopt the term ; but the real term is 
attraftion, the other half of the law being expressed 
by the word repulsion, and both being governed by 
the great laws of elecStrical force. Weight and sta- 
bility depend on polarity, and when the polarity of 
an objeft is altered in respe6l to the earth immedi- 
ately underneath it, then the obje6l may rise. But 
as mere objedls are devoid of the consciousness found 
in man, they cannot rise without certain other aids. 
The human body, however, will rise in the air unsup- 
ported, like a bird, when its polarity is thus changed. 
This change is brought about consciously by a certain 
system of breathing known to the Oriental ; it may 
be induced also by aid from certain natural forces 
spoken of later, in the cases of those who without 
knowing the law perform the phenomena, as with 
the saints of the Roman Catholic Church. 

A third great law which enters into many of the 
phenomena of the East and West is that of Cohe- 
sion. The power of Cohesion is a distindl power oi 
itself, and not a result as is supposed. This law and 
its a6lion must be known if certain phenomena are ta 
be brought about, as, for instance, what the writer 
has seen, the passing of one solid iron ring through 
another, or a stone through a solid wall. Hence an. 
other force is used which can only be called disper- 
sion. Cohesion is the dominating force, for, the 
moment the dispersing force is withdrawn, the cO' 
hesive force restores the particles to their original 
position. 

Following this out the Adept in such great dynam- 
ics is able to disperse the atoms of an objecSl — ex* 
eluding always the human body — to such a distance 
from each other as to render the obje6l invisible, and 
then can send them along a current formed in the 
ether to any distance on the earth. At the desired 
point the dispersing force is withdrawn, when imme- 
diately cohesion reasserts itself and the obje6l reap- 
pears inta<5l. This may sound \\ke ?vedoxv^\sv^\.\i^>:^^ 



138 THE OCEAN OF THEOSOPHV. 

known to the Lodge and its disciples as an adhial 
f a6l, it is equally certain that Science will sooner or 
later admit the proposition. 

But the lay mind infested by the materialism of 
the day wonders how all these manipulations are pos- 
sible, seeing that no instruments are spoken of. The 
instruments are in the body and brain of man. In 
the view of the Lodge **the human brain is an ex- 
haustless generator of force ", and a complete know- 
ledge of the inner chemical and dynamic laws of 
Nature, together with a trained mind, give the pos- 
sessor the power to operate the laws to which I have 
referred. This will be man's possession in the fu- 
ture, and would be his to-day were it not for blind 
dogmatism, selfishness, and materialistic unbelief. 
Not even the Christian lives up to his Master's very 
true statement that if one had faith he could remove 
a mountain. A knowledge of the law when added 
to faith gives power over matter, mind, space, and 
time. 

Using the same powers, the trained Adept can 
produce before the eye, objedlive to the touch, naia- 
terial which was not visible before, and in any de- 
sired shape. This would be called creation by the 
vulgar, but it is simply evolution in your very pres- 
ence. Matter is held suspended in the air about us. 
Every particle of matter, visible or still unprecipi- 
tated, has been through all possible forms, and what 
the Adept does is to seledl any desired form, exist- 
ing, as they all do, in the Astral Light and then by 
effort of the Will and Imagination to clothe the form 
with the matter by precipitation. The objedl so 
made will fade away unless certain other processes 
are resorted to which need not be here described, 
but if these processes are used the objeft will re- 
main permanently. And if it is desired to make vis- 
ible a message on paper or other surface, the same 
laws and powers are used. The distin6l — ^photo- 
grapbically and sharply defimle — \tcv3l^^ ot every line 



IMAGINATION IS ALL-POWERFUL. I39 

of every letter or pifture is formed in the mind, and 
then out of the air is drawn the pigment to fall 
within the limits laid down by the brain, **the ex- 
haustless generator of force and form". All these 
things the writer has seen done in the way described, 
and not by any hired or irresponsible medium, aiid 
he knows whereof he speaks. 

This, then, naturally leads to the proposition that 
the human Will is all powerful and the Imagination 
is a most useful faculty with a dynamic force. The 
Imagination is the pi6lure-making power of the hu- 
man mind. In the ordinary average human person 
it has not enough training or force to be more than a 
sort of dream, but it may be trained. When trained 
it is the Constru6lor in the Human Workshop. Ar- 
rived at that stage it makes a matrix in the Astral 
substance through which effe6ls obje6tively will flow. 
It is the greatest power, after Will, in the human as- 
semblage of complicated instruments. The modern 
Western definition of Imagination is incomplete and 
wide of the mark. It is chiefly used to designate 
fancy or misconception and at all times stands for un- 
reality. It is impossible to get another term as good 
because one of the powers of the trained Imagination 
is that of making an image. The word is derived 
from those signifying the formation or refle6tion of 
an image. This faculty used, or rather suffered to 
a6l, in an unregulated mode has given the West no 
other idea than that covered by ** fancy **. So far as 
that goes it is right but it may be pushed to a greater 
limit, which, when reached causes the Imagination 
to evolve in the Astral substance an aftual image or 
form which may be then used in the same way as an 
iron moulder uses a mould of sand for the molten 
iron. It is therefore the King faculty, inasmuch as 
the Will cannot do its work if the Imagination be at 
all weak or untrained. For instance, if the person 
desiring to precipitate from the air wavers in the 
least with the image made in l\ve Ks»\.t^ ^xi^'^^ax^^^^ 



140 THE OCEAN OF THEOSOPHY. 

the pigment will fall upon the paper in a correspond- 
ingly wavering and diffused manner. 

To communicate with another mind at any dis- 
tance the Adept attunes all the molecules of the 
brain and all the thoughts of the mind so as to vi- 
brate in unison with the mind to be affefiled, and 
that other mind and brain have also to be either vol- 
untarily thrown into the same unison or fall into it 
voluntarily. So though the Adept be at Bombay 
and his friend in New York, the distance is no ob- 
stacle, as the inner senses are not dependent on an 
ear, but may feel and see the thoughts and images 
in the mind of the other person. 

And when it is desired to look into the mind and 
catch the thoughts of another and the pi6hires all 
around him of all he has thought and looked at, the 
Adept's inner sight and hearing are direfted. to the 
mind to be seen, when at once all is visible. But, as 
said before, only a rogue would do this, and the 
Adepts do not do it except in stri6lly authorized 
cases. The modem man sees no misdemeanor in 
looking into the secrets of another by means of this 
power, but the Adepts say it is an invasion of the 
rights of the other person. No man has the right, 
even when he has the power in his hand, to enter 
into the mind of another and pick out its secrets. 
This is the law of the Lodge to all who seek, and if 
one sees that he is about to discover the secrets of 
another he must at once withdraw and proceed no 
further. If he proceeds his power is taken from him 
in the case of a disciple ; in the case of any other per- 
son he must take the consequence of this sort of 
burglary. For Nature has her laws and her police- 
men, and if we commit felonies in the Astral world 
the great Law and the guardians of it, for which no 
bribery is possible, will execute the penalty, no mat- 
ter how long we wait, even if it be for ten thousand 
years. Here is another safeguard for ethics and 
morals. But until men admil l\ie ^^^V^xa oi ^VVksiJs.^- 



APPORTATtON, CLAIRVOYANCE, ETC. 141 

phy put forward in this book, they will not deem it 
wrong to commit felonies in fields where their weak 
human law has no effe6l, but at the same time by thus 
refusing the philosophy they will put off the day when 
all may have these great powers for the use of all. 

Among phenomena useful to notice are those con- 
sisting of the moving of obje6ts without physical 
conta6l. This may be done, and in more than one 
way. The first is to extrude from the physical body 
the Astral hand and arm, and with those grasp the 
objeft to be moved. This may be accomplished at a 
distance of as much as ten feet from the person. I 
do not go into argument on this, only referring to 
the properties of the Astral substance and members. 
This will serve to some extent to explain several of 
the phenomena of mediums. In nearly all cases of 
such apportation the feat is accomplished by thus 
using the unseen but material Astral hand. The 
second method is to use the elementals of which I 
have spoken. They have the power when directed 
by the inner man to carry objedls by changing the 
polarity, and then we see, as with the fakirs of India 
and some mediums in America, small obje6ls moving 
apparently unsupported. These elemental entities 
are used when things are brought from longer dis- 
tances than the length to which the Astral members 
may be stretched. It is no argument against this 
that mediums do not know they do so. They rarely 
if ever know anything about how they accomplish 
any feat, and their ignorance of the law is no proof 
of its non-existence. Those students who have seen 
the forces work from the inside will need no argu- 
ment on this. 

Clairvoyance, clairaudiance, and second-sight are 
all related very closely. Every exercise of any one 
of them draws in at the same time both of the others. 
They are but variations of one power. Sound is one 
of the distinguishing chara6leristics of the Astral 
sphere, and as light goes ml\i s^outx^Jl, ^\^\. OcN.-^ccs^s. 



142 THE OCEAN OF THEOSOPHY. 

simultaneously with hearing. To see an image with 
the Astral senses means that at the same time there 
is a sound, and to hear the latter infers the presence 
of a related image in Astral substance. It is per- 
fedlly well known to the true student of occultism 
that every sound produces instantaneously an image, 
and this, so long known in the Orient, has lately been 
demonstrated in the West in the produftion to the 
eye of sound pi6tures on a stretched tympanum. 
This part of the sub j eft can be gone into very much 
further with the aid of occultism, but as it is a dan- 
gerous one in the present state of society I refrain at 
this point. In the Astral Light are piftures of all 
things whatsoever that happened to any person, and 
as well also pidlures of those events to come the 
causes for which are sufficiently well marked and 
made. If the causes are yet indefinite, so will be the 
images of the future. But for the mass of events 
for several years to come all the producing and effi- 
cient causes are always laid down with enough defi- 
niteness to permit the seer to see them in advance 
as if present. By means of these pi6lures, seen 
with the inner senses, all clairvoyants exercise their 
strange faculty. Yet it is a faculty common to all 
men, though in the majority but slightly developed ; 
but occultism asserts that were it not for the germ of 
this power slightly adlive in every one no man could 
convey to another any idea whatsoever. 

In clairvoyance the pictures in the Astral Light 
pass before the inner vision and are refle6ted into the 
physical eye from within. They then appear objeft- 
ively to the seer. If they are of past events or those 
to come, the pi6lure only is seen ; if of events aftually 
then occurring, the scene is perceived through the 
Astral Light by the inner sense. The distinguishing 
difference between ordinary and clairvoyant vision 
is, then, that in clairvoyance with waking sight the 
vibration is communicated to the brain first, from 
which it is transmitted to the pVi^svc-^V e^^^ ^\ifist^ ^ 



INNER STIMULI CAUSE OUTER PERCEPTION. I43 

sets up an image upon the retina, just as the revol- 
ving cylinder of the phonograph causes the mouth- 
piece to vibrate exactly as the voice had vibrated 
when thrown into the receiver. In ordinary eye vis- 
ion the vibrations are given to the eye first and then 
transmitted to the brain. Images and sounds are 
both caused by vibrations, and hence any sound once 
made is preserved in the Astral Light from whence 
the inner sense can take it and from within transmit 
it to the brain, from which it reaches the physical 
ear. So in clairaudiance at a distance the hearer 
does not hear with the ear, but with the centre of 
hearing in the Astral body. Second-sight is a com- 
bination of clairaudiance and clairvoyance or not, 
just as the particular case is, and the frequency with 
which future events are seen by the second-sight seer 
adds an element of prophecy. 

The highest order of clairvoyance — that of spirit- 
ual vision — is very rare. The usual clairvoyant deals 
only with the ordinary aspedls and strata of the As- 
tral matter. Spiritual sight comes only to those who 
are pure, devoted, and firm. It may be attained by 
special development of the particular organ in the 
body through which alone such sight is possible, and 
only after discipline, long training, and the highest 
altruism. All other clairvoyance is transitory, inad- 
equate, and fragmentary, dealing, as it does, only 
with matter and illusion. Its fragmentary and inad- 
equate charadler results from the fa6l that hardly 
any clairvoyant has the power to see into more than 
oiie of the lower grades of Astral substance at any 
one time. The pure-minded and the brave can deal 
with the future and the present far better than any 
clairvoyant. But as the existence of these two pow- 
ers proves the presence in us of the inner senses and 
of the necessary medium — the Astral Light, they 
have, as such human faculties, an important bearing 
upon th^ claims made by the so-called ** spirits" of 
the s/ance room. 



144 THE OCEAN OF TttEOSOPHY. 

Dreams are sometimes the result of brain a6lion 
automatically proceeding, and are also produced by 
the transmission into the brain by the real inner per- 
son of those scenes or ideas high or low which that 
real person has seen while the body slept. They are 
then strained into the brain as if floating on the soul 
as it sinks into the body. These dreams may be of 
use, but generally the resumption of bodily a6livity 
destroys the meaning, perverts the image, and re- 
duces all to confusion. But the great fa6l of all 
dreaming is that some one perceives and feels 
therein, and this is one of the arguments for the in- 
ner person's existence. In sleep the inner man 
communes with higher intelligences, and sometimes 
succeeds in impressing the brain with what is gained, 
either a high idea or a prophetic vision, or else fails 
in consequence of the resistance of brain fibre. The 
karma of the person also determines the meaning of 
a dream, for a king may dream that which relates to 
his kingdom, while the same thing dreamed by a 
citizen relates to nothing of temporal consequence. 
But, as said by Job: ** In dreams and visions of the 
night man is instru6led'*. 

Apparitions and doubles are of two general classes. 
The one, astral shells or images from the astral world, 
either acSlually visible to the eye or the result of vi- 
bration within thrown out to the eye and thus making 
the person think he sees an objedlive form without. 
The other, the astral body of living persons and 
carrying full consciousness or only partially so en- 
dowed. Laborious attempts by Psychical Research 
Societies to prove apparitions without knowing these 
laws really prove nothing, for out of twenty admitted 
cases nineteen may be the objedlivization of the 
image impressed on the brain. But that apparitions 
have been seen there is no doubt. Apparitions of 
those just dead may be either pidlures made objeft- 
ive as described, or the Astral Body — called Kama 
^uj^a at this stage — of the deceas^^. ^tA ^& ^'Si 



THE OCCULT COSMOS BEHIND ALL. 145 

dying thoughts and forces released from the body are 
very strong, we have more accounts of such appa- 
ritions than of any other class. 

The Adept may send put his apparition, which, 
however, is called by another name, as it consists of 
his conscious and trained astral body endowed with 
all his intelligence and not wholly detached from his 
physical frame. 

Theosophy does not deny nor ignore the physical 
laws discovered by science. It admits all such as 
are proven, but it asserts the existence of others 
which modify the a6tion of those we ordinarily know. 
Behind all the visible phenomena is the occult cos- 
mos with its ideal machinery ; that occult cosmos can 
only be fully understood by means of the inner 
senses which pertain to it ; those senses will not be 
easily developed if their existence is denied. Brain 
and mind a6ling together have the power to evolve 
forms, first as astral ones in astral substance, and 
later as visible ones by accretions of the matter on 
this plane. Objedlivity depends largely on percep- 
tion, and perception may be aff edled by inner stimuli. 
Hence a witness may either see an objedl which a6l- 
ually exists as such without, or may be made to see 
one by internal stimulus. This gives us three modes 
of sight : (a J with the eye by means of light from an 
objedl, (dj with the inner senses by means of the 
Astral Light, and (cj by stimulus from within which 
causes the eye to report to the brain, thus throwing 
the inner image without. The phenomena of the 
other senses may be tabulated in the same manner. 

The Astral substance being the register of all 
thoughts, sounds, pidlures, and other vibrations, and 
the inner man being a complete person able to a6l 
with or without coordination with the physical, all 
the phenomena of hypnotism, clairvoyance, clair- 
audiance, mediumship, and the rest of those which 
are not consciously performed may be explained. In 
the Astral substance are all souufii^ ^.xv.^ Y^^"^"^^^-* "^"^^ 



146 THE OCEAN OF THEOSOPHY. 

in the Astral man remain impressions of every event, 
however remote or insignificant; these afling to 
gether produce the phenomena which seem s( 
strange to those who deny or are unaware of th< 
postulates of occultism. 

But to explain the phenomena performed bj 
Adepts, Fakirs, Yogees, and all trained occultists 
one has to understand the occult laws of chemistry 
of mind, of force, and of matter. These it is ob 
viously not the province of such a work as this t< 
treat in detail. 




CHAPTER XVIL 

|N the history of psychical phenomena the 
records of so-called ** spiritualism** in Eu- 
rope, America, and elsewhere hold an im- 
portant place. Advisedly I say that no 
term was ever more misapplied than that of ** spir- 
itualism'* to the cult in Europe and America just 
mentioned, inasmuch as there is nothing of the spirit 
about it. The do6lrines given in preceding chapters 
are those of true spiritualism; the misnamed prac- 
tises of modern mediums and so-called spiritists 
constitute the Worship of the Dead, old-fashioned 
necromancy, in fadl, which was always prohibited 
by spiritual teachers. They are a gross materializ- 
ing of the spiritual idea, and deal with matter more 
than with its opposite. This cult is supposed by 
some to have originated about forty years ago in 
America at Rochester, N. Y., under the mediumship 
of the Fox sisters, but it was known in Salem dur- 
ing the witchcraft excitement, and in Europe one 
hundred years ago the same pra6lises were pursued, 
similar phenomena seen, mediums developed, and 
siances held. For centuries it has been well known 
in India where it is properly designated ^^bhuta wor- 
ship **, meaning the attempt to communicate with 
the devil or Astral remnants of deceased persons. 
This should be its name here also, for by it the gross 
and devilish, or earthly, parts of man are excited, 
appealed to, and communicated with. But the fafts 
of the long record of forty years in America demand 
a brief examination. These fa6ls all studious The- 
osophists must admit. The theosophical explanation 
and dedu6lions, however, are totally different from 
those of the average spiritualist. ^ ^\v\\o^Qr^«:^ Vbs* 



148 . THE OCEAN OF THEOSOPHY. 

not been evolved in the ranks or literature of spirit- 
ualism; nothing but theosophy will give the true 
explanation, point out defefts, reveal dangers, and 
suggest remedies. 

As it is plain that clairvoyance, clairaudiance, 
thought-transference, prophecy, dream and vision, 
levitation, apparitional appearance, are, all powers 
that have been known for ages, the questions most 
pressing in respe6l to spiritualism are those relating 
to communication with the souls of those who have 
left this earth and are now disembodied, and with 
unclassified spirits who have not been embodied here 
but belong to other spheres. Perhaps also the ques- 
tion of materialization of forms at stances deserves 
some attention. Communication includes trance- 
speaking, slate and other writing, independent voices 
in the air, speaking through the physical vocal or- 
gans of the medium, and precipitation of written 
messages out of the air. Do the mediums commun- 
icate with the spirits of the dead? Do our departed 
friends perceive the state of life they have left, and 
do they sometimes return to speak to and with us? 

The answers are intimated in foregoing chapters. 
Our departed do not see us here. They are relieved 
from the terrible pang such a sight would infii6l. 
Once in a while a pure-minded, unpaid medium may 
ascend in trance to the state in which a deceased soul 
is, and may remember some bits of what was there 
heard ; but this is rare. Now and then in the course 
of decades some high human spirit may for a mo- 
ment return and by unmistakable means communi- 
cate with mortals. At the moment of death the soul 
may speak to some friend on earth before the door is 
finally shut. But the mass of communications al- 
leged as made day after day through mediums are 
from the astral unintelligent remains of men, or in 
many cases entirely the produ6lion of, invention, 
compilation^ discovery, and collocation by the loosely 
attached Astral body of tb.e \Wm^ Tv\^^\MTa. 



OBJECTIONS TO SPIRIT MESSAGES. 1 49 

Certain obje6tions arise to the theory that the spir- 
its of the dead communicate. Some are : 

I. At no time have these spirits given the laws 
governing any of the phenomena, except in a few 
instances, not accepted by the cult, where the theo- 
sophical theory was advanced. As it would destroy 
such stru6lures as those erefted by A. J. Davis, these 
particular spirits fell into discredit. 

II. The spirits disagree among themselves, one 
stating the after-life to be very different from the 
description by another. These disagreements vary 
with the medium and the supposed theories of the 
deceased during life. One spirit admits reincarna- 
tion and others deny it. 

»III. The spirits have discovered nothing in res- 
pe6l to history, anthropology, or other important 
matters, seeming to have less ability in that line than 
living men ; and although they often claim to be men 
who lived in older civilizations, they show ignorance 
thereupon or merely repeat recently published dis- 
coveries. 

IV. In these forty years no rationale of phenomena 
nor of development of mediumship has been obtained 
from the spirits. Great philosophers are reported as 
speaking through mediums, but utter only drivel and 
merest commonplaces. 

V. The mediums come to physical and moral 
grief, are accused of fraud, are shown guilty of trick- 
ery, but the spirit guides and controls do not inter- 
fere to either prevent or save. 

VI. It is admitted that the guides and controls 
deceive and incite to fraud. 

VII. It is plainly to be seen through all that is 
reported of the spirits that their assertions and phil- 
osophy, if any, vary with the medium and the most 
advanced thought of living spiritualists. 

From all this and much more that could be ad- 
duced, the man of materialistic science is fortified Itjl 
yns ridicule, but the theosopliist. Yias Xo ^oTis\>A^ "Ccc^ 



150 THE OCEAN OF THEOSOPHY. 

the entities, if there be any communicating, are not 
human spirits, and that the explanations are to be 
found in some other theories. 

Materialization of a form out of the air, independ- 
ant of the medium's physical body, is a fa6l. But 
it is not a spirit. As was very well said by one of 
the ** spirits" not favored by spiritualism, one way 
to produce this phenomenon is by the accretion of 
eleftrical and magnetic particles into one mass upon 
which matter is aggregated and an image reflefted 
out of the Astral sphere. This is the whole of it; 
as much a fraud as a colle6lion of muslin and masks. 
How this is accomplished is another matter. The 
spirits are not able to tell, but an attempt has been 
made to indicate the methods and instruments in for- 
mer chapters. The second method is by the use of 
the Astral body of the living medium. In this case 
the Astral form exudes from the side of the med- 
ium, gradually colle6ls upon itself particles extrafted 
from the air and the bodies of the sitters present, 
until at last it becomes visible. Sometimes it will 
resemble the medium ; at others it bears a diflEerent 
appearance. In almost every instance dimness of 
light is requisite because a high light would disturb 
the Astral substance in a violent manner and render 
the proje6lion difficult. Some so-called materializa- 
tions are hollow mockeries, as they are but flat plates 
of eleftrical and magnetic substance on which pi6l- 
ures from the Astral Light are refle6led. These 
seem to be the faces of the dead, but they are simply 
pi6lured illusions. 

If one is to understand the psychic phenomena 
found in the history of ** spiritualism " it is necessary 
to know and admit the following: 

I. The complete heredity of man astrally, spirit- 
ually, and psychically, as a being who knows, rea- 
sons, feels, and a6ts through the body, the Astral 
body, and the soul. 
//. The nature of the mmd, Vcs o^^x^xKsst^ \ta^ 



INNER ORGANS MUST BE UNDERSTOOD. 151 

powers; the nature and power of imagination; the 
duration and effe6l of impressions. Most important 
in this is the persistence of the slightest impression 
as well as the deepest ; that every impression produ- 
ces a pi6lure in the individual aura; and that by 
means of this a connexion is established between 
the auras of friends and relatives old, new, near, 
distant, and remote in degree: this would give a 
wide range of possible sight to a clairvoyant. 

III. The nature, extent, fun6lion, and power of 
man's inner Astral organs and faculties included in 
the terms Astral body and Kama, That these aie 
not hindered from aftion by trance or sleep, but are 
increased in the medium when entranced; at the 
same time their a6lion is not free, but governed by 
the mass chord of thought among the sitters, or by 
a predominating will, or by the presiding devil be- 
hind the scenes ; if a sceptical scientific investigator 
be present, his mental attitude may totally inhibit 
the a6lion of the medium's powers by what we 
might call a freezing process which no English 
terms will adequately describe. 

IV. The fate of the real man after death, his 
state, power, a6tivity there, and his relation, if any, 
to those left behind him here. 

V. That the intermediary between mind and body 
— the Astral body — is thrown off at death and left 
in the Astral light to fade away ; and that the real 
man goes to Devachan. 

VI. The existence, nature, power, and funftion of 
the Astral light and its place as a register in Nature. 
That it contains, retains, and refle6ls pi6tures of each 
and every thing that happened to anyone, and also 
every thought ; that it permeates the globe and the 
atmosphere around it; that the transmission of vi- 
bration through it is pra6lically instantaneous, since 
the rate is much quicker than that of ele6lricity as 
now known. 

VII. The existence m ttv^ K^\.x^ ^^^"^ ^"^ \i^css5^ 



152 THE OCEAN OF THEOSOPHY. 

not using bodies like ours, but not human in their 
nature, having powers, faculties, and a sort of con- 
sciousness of their own ; these include the elemental 
forces or nature sprites divided into many degrees, 
and which have to do with every operation of Nature 
and every motion of the mind of man. That these 
elementals aft at stances automatically in their vari- 
ous departments, one class presenting pidlures, an- 
other producing sounds, and others depolarizing 
objefts for the purposes of apportation. A6ling 
with them in this Astral sphere are the soulless men 
who live in it. To these are to be ascribed the 
phenomenon, among others, of the ** independent 
voice ", always sounding like a voice in a barrel just 
because it is made in a vacuum which is absolutely 
necessary for an entity so far removed from spirit. 
The peculiar timbre of this sort of voice has not been 
noticed by the spiritualists as important, but it is ex- 
tremely significant in the view of occultism. 

VIII. The existence and operation of occult laws 
and forces in nature which may be used to produce 
phenomenal results on this plane; that these laws 
and forces may be put into operation by the subcon- 
scious man and by the elementals either consciously 
or unconsciously, and that many of these occult op- 
erations are automatic in the same way as is the 
freezing of water under intense cold or the melting 
of ice under heat. 

IX. That the Astral body of the medium, partak- 
ing of the nature of the Astral substance, may be 
extended from the physical body, may aft outside of 
the latter, and may also extrude at times any portion 
of itself such as hand, arm, or leg and thereby move 
objefts, indite letters, produce touches on the body, 
and so on ad ififinitiwi. And that the Astral body 
of any person may be made to feel sensation, which, 
being transmitted to the brain, causes the person to 
think he is touched on the outside or has heard a 

sound. 



\ 
WHY MEDIUMSHIP IS DANGEROUS. 153 

Mediumship is full of dangers because the Astral 
part of the man is now only normal in a6lion when 
joined to the body; in distant years it will normally 
aft without a body as it has in the far past. To be- 
come a medium means that you have to become dis- 
organized physiologically and in the nervous system^ 
because through the latter is the connexion between 
the two worlds. The moment the door is opened 
all the unknown forces rush in, and as the grosser 
part of nature is nearest to us it is that part which 
aff e6ls us most ; the lower nature is also first affe6led 
and inflamed because the forces used are from that 
part of us. We are then at the mercy of the vile 
thoughts of all men, and subje6l to the influence of 
the shells in Kama Loka. If to this be added tte 
taking of money for the pra6tice of mediumship, an 
additional danger is at hand, for the things of the 
spirit and those relating to the Astral world must 
not be sold. This is the great disease of American 
spiritualism which has debased and degraded its 
whole history; until it is eliminated no good will 
come from the pra6lice; those who wish to hear 
truth from the other world must devote themselves 
to truth and leave all considerations of money out 
of sight. 

To attempt to acquire the use of the psychic pow- 
ers for mere curiosity or for selfish ends is also 
dangerous for the same reasons as in the case of 
mediumship. As the civilization of the present day 
is selfish to the last degree and built on the personal 
element, the rules for the development of these pow- 
ers in the right way have not been given out, but 
the Masters of Wisdom have said that philosophy and 
ethics must first be learned and pra6ticed before any 
development of the other department is to be in- 
dulged in; and their condemnation of the wholesale 
development of mediums is supported by the history 
of spiritualism, which is one long story of the ruia 
0/ mediums in every direction. 



154 THE OCEAN OF THEOSOPHY. 

Equally improper is the manner of the scientific 
schools which without a thought for the true nature 
of man indulge in experiments in hypnotism in 
which the subje6ls are injured for life, put into dis- 
graceful attitudes, and made to do things for the sat- 
isfaction of the investigators which would never be 
done by men and women in their normal state. The 
Lodge of the Masters does not care for Science un- 
less it aims to better man's state morally as well as 
physically, and no aid will be given to Science until 
she looks at man and life from the moral and spirit- 
ual side. For this reason those who know all about 
the psychical world, its denizens and laws, are pro- 
ceeding with a reform in morals and philosophy 
before any great attention will be accorded to the 
strange and sedu6live phenomena possible for the 
inner powers of man. 

And at the present time the cycle has almost run 
its course for this century. Now, as a century ago, 
the forces are slackening; for that reason the phe- 
nomena of spiritualism are lessening in number and 
volume ; the Lodge hopes by the time the next tide 
begins to rise that the West will have gained some 
right knowledge of the true philosophy of Man and 
Nature, and be then ready to bear the lifting of the 
veil a little more. To help on the progress of the 
race in this direftion is the objeft of this book, and 
with that it is submitted to its readers in every part 
of the world. 



The Theosophical Society : 

HOW TO JOIN IT. 

'T^His Society is not a secret or political organization. 

It was founded in New York in 1875. 
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THE THEOSOPHICAL SOCIETY : HOW TO JOIN IT. 

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THE THEOSOPHICAL SOCIETY : HOW TO JOIN IT. 



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i 




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JTJDQE, William 

The ocean of theosopliy 



198 
J92o 

1893